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Khajuraho.
Western cluster temples.
The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh.
The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.
Most Khajuraho temples were built between 950 and 105 by the Chandela dynasty.
The Lakshmana, the Kandariya Mahadeva and the Devi Jagadambi temples are the most famous of the western cluster.
Gwalior Fort (Hindi: ग्वालियर क़िला Gwalior Qila) is an 8th-century hill fort near Gwalior, Madhya Pradesh, central India. The fort consists of a defensive structure and two main palaces, Gurjari Mahal and Man Mandir, built by Man Singh Tomar. The fort has been controlled by a number of different rulers over time. The Gurjari Mahal palace was built for Queen Mrignayani. It is now an archaeological museum.
ETYMOLOGY
The word Gwalior is derived from one of the Hindu words for saint, Gwalipa.
TOPOGRAPHY
The fort is built on an outcrop of Vindhyan sandstone on a solitary, rocky, long, thin, steep hill called Gopachal. The geology of the Gwalior range rock formations is ochre coloured sandstone covered with basalt. There is a horizontal strata, 104 m at its highest point (length 2.4 km and average width 910 m). The stratum forms a near perpendicular precipice. A small river, the Swarnrekha, flows close to the palace.
RULERS
Legend tells that Suraj Sen Kachwaha, chieftain of the nearby Silhonia village was on a hunting trip. He came upon the hermit, Gwalipa (Galava) who gave the chieftain healing water from the Surajkund reservoir. In gratitude for the healing of leprosy, the chieftain founded Gwalior, naming it after Gwalipa. The earliest record of the fort is 525 AD where it is mentioned in an inscription in the temple of the Huna emperor, Mihirakula (510 AD). Near the fort is an 875 AD Chaturbhuj temple associated with Telika Mandir.
PAL DYNASTY OF KACHAWAHA
The Pal dynasty of 86 kings ruled for 989 years. It began with Budha Pal and concluded with Suraj Pal. Budha Pal's son was Tej Karan (1127 - 1128). Gwalipa prophesied that the Pal dynasty would continue while the patronym, Pal was kept. Tej Keran married the daughter of Ran Mul, ruler of Amber (Jaipur) and received a valuable dowry. Tej Keran was offered the reign of Amber as long as he made it his residence. He did so, leaving Gwalior under Ram Deva Pratihar.
GUJARA-PRATIHARA DYNASTY
The Gurjara-Pratihar dynasty at Gwalior included Pramal Dev, Salam Dev, Bikram Dev, Ratan Dev, Shobhang Dev, Narsinh Dev and Pramal Dev.
TURKIC CONQUEST
In 1023 AD, Mahmud of Ghazni unsuccessfully attacked the fort. In 1196 AD, after a long siege, Qutubuddin Aibak, first Turkic sultan of Delhi took the fort, ruling till 1211 AD. In 1231 AD, the fort taken by Iltumish, Turkic sultan of Delhi. Under attack from Timurlane, Narasingh Rao, a Jaina chieftain captured the fort.
TOMAR RULERS
The Rajput Tomara clan ruled Gwalior from 1398 (when Pramal Dev captured the fort from a Muslim ruler) to 1518 (when Vikramaditya was defeated by Ibrahim lodhi).
Pramal Dev (Ver Singh, Bir Sing Deo) 1375.
Uddhharan Dev (brother of Pramal Dev).
Lakshman Dev Tomar
Viramdev 1400 (son of Virsingh Dev).
Ganapati Dev Tomar 1419.
Dugarendra (Dungar) Singh 1424.
Kirti Singh Tomar 1454.
Mangal Dev (younger son of Kirti Singh).
Kalyanmalla Tomar 1479.
Man Singh Tomar 1486 - 1516 (builder of the Man mandir).
Vikramaditya Tomar 1516.
Ramshah Tomar 1526.
Salivahan Tomar 1576.
SURI DYNASTY
In 1519, Ibrahim Lodi took the fort. After his death, control passed to the Mughal emperor Babur. Barber's son, Humayun, was defeated by Sher Shah Suri. After Suri's death in 1540, his son, Islam Shah, moved power from Delhi to Gwalior for strategic reasons. After the death of Islam Shah in 1553, his incumbent, Adil Shah Suri, appointed the Hindu warrior, Hemu (Hem Chandra Vikramaditya) as manager of Gwalior. From 1553 - 1556, Hemu attacked Adil Shah Suri and others from the fort.
MUGHAL DYNASTY
When the Mughal leader, Akbar captured the fort, he made it a prison for political prisoners. For example, Kamran, Akbar's cousin was held and executed at the fort. Aurangzeb's brother, Murad and nephews Suleman and Sepher Shikoh were also executed at the fort. The killings took place in the Man Madir palace.
RANA JAT DYNASTY
The Jats of Gohad occupied the fort on three occasions between 1740 and 1783. (Maharaja Bhim Singh Rana 1740 - 1756; Maharaja Chhatra Singh Rana 1761 - 1767; and Maharaja Chhatra Singh Rana 1780 - 1783).
MARATHA RULE
In 1779, the Scindia clan of the Maratha Empire stationed a garrison at the fort however, it was taken by the East India Company. In 1784, the Marathas under Mahadji Sinde, recovered the fort. There were frequent changes in the control of the fort between the Scindias and the British between 1808 and 1844. In January 1844, after the battle of Maharajpur, the fort was occupied by the Marathas as protectorate of the British government.
REBELLION OF 1857
On 1 June 1858, Rani Lakshmi Bai led a rebellion. The Central India Field Force, under General Hugh Rose, besieged the fort. Bai died on 17 June 1858.
STRUCTURES
The fort and its premises are well maintained and house many historic monuments including palaces, temples and water tanks. There are eleven temples to Gautama Buddha and the tirthankaras of Jainism. There are also a number of palaces (mahal) including the Man mandir, the Gujari, the Jahangir, the Karan, and the Shah Jahan. The fort covers an area of 3 square kilometres and rises 11 m. Its rampart is built around the edge of the hill, connected by six bastions or towers. The profile of the fort has an irregular appearance due to the undulating ground beneath. On the southern side are 21 temples cut into the rock with intricately carved tirthankaras. One, Pārśva, the 23rd local saint, is 12 m high.
There are two gates; one on the northeast side with a long access ramp and the other on the southwest. The main entrance is the ornate Elephant gate (Hathi Pol). The other is the Badalgarh Gate. The Man Mandir palace or citadel is located at the northeast end of the fort. It was built in the 1400s and refurbished in 1648. The water tanks or reservoirs of the fort could provide water to a 15,000 strong garrison, the number required to secure the fort.
MAN MANDIR PALACE
The Man mandir palace was built by the King of Tomar Dynasty - Maharaja Man Singh. It is a big palace with wonderful architecture, and beautiful art work done on its front as well as some interior walls.
HATHI POL
The Hathi Pol gate (or Hathiya Paur), located on the southeast, leads to the Man mandir palace. It is the last of a series of seven gates. It is named for a life-sized statue of an elephant (hathi) that once adorned the gate. The gate was built in stone with cylindrical towers crowned with cupola domes. Carved parapets link the domes.
GUJARI MAHAL MUSEUM
Gujari Mahal was built by Raja Man Singh for his wife Mrignayani, a Gujar princess. She demanded a separate palace for herself with a regular water supply through an aqueduct from the nearby Rai River. The palace has been converted into an archaeological museum. Rare artefacts at the museum include Hindu and Jain sculptures dated to the 1st and 2nd centuries BC; miniature statue of Salabhanjika; Terracotta items and replicas of frescoes seen in the Bagh Caves.
TELI KA MANDIR
The Teli-ka mandir (the oilman’s temple or oil pressers' temple) is a Brahmanical sanctuary built in the 8th (or perhaps the 11th century) and was refurbished between 1881 and 1883. It is the oldest part of the fort and has a blend of south and north Indian architectural styles. Within the rectangular structure is a shrine with no pillared pavilions (mandapa) and a Buddhist barrel-vaulted roof on a Hindu mandir. Buddhist architectural elements are found in the Chitya type hall and torana decorations at the entrance. There is a masonry tower in the nagari architectural style with a barrel vaulted roof 25 metres in height. The niches in the outer walls once housed statues but now have gavakshas (horse shoe arch) ventilator openings in the north Indian style. The gavaksha has been compared to the trefoil, a honeycomb design with a series of receding pointed arches within an arch. The entrance door has a torana or archway with sculpted images of river goddesses, romantic couples, foliation decoration and a Garuda. Diamond and lotus designs are seen on the horizontal band at the top of the arch indicating an influence from the Buddhist period. The vertical bands on either side of the door are decorated in a simple fashion with figures that are now badly damaged. Above the door are a small grouping of discs representing the finial (damalaka) of an Indo-Aryan Shikhara. The temple was originally dedicated to Vishnu, but later converted to the worship of Siva.
GARUDA MONUMENT
Close to the Teli ka Mandir temple is the Garuda monument, dedicated to Vishnu, is the highest in the fort. It has a mixture of Muslim and Indian architecture. The word Teli comes from the Hindu word Taali - a bell used in worship.
SAAS-BAHU TEMPLE
In 1093, the Pal Kachawaha rulers built two temples to Vishnu. The temples are pyramidal in shape, built of red sandstone with several stories of beams and pillars but no arches.
KAM MAHAL
The Karn mahal is another significant monument at Gwalior Fort. The Karn mahal was built by the second king of the Tomar dynasty, Kirti Singh. He was also known as Karn Singh, hence the name of the palace.
VIKRAM MAHAL
The Vikram mahal (also known as the Vikram mandir, as it once hosted a temple of Shiva) was built by Vikramaditya Singh, the elder son of Maharaja Mansingh. He was a devotee of Shiva. The temple was destroyed during Mughal period but now has been re-established in the front open space of the Vikram mahal.
CHHATRI OF BHIM SINGH RANA
This chhatri (cupola or domed shaped pavilion) was built as a memorial to Bhim Singh Rana (1707-1756), a ruler of Gohad state. It was built by his successor, Chhatra Singh. Bhim Singh occupied Gwalior fort in 1740 when the Mughal Satrap, Ali Khan, surrendered. In 1754, Bhim Singh built a bhimtal (a lake) as a monument at the fort. Chhatra Singh built the memorial chhatri near the bhimtal. Every year, the Jat Samaj Kalyan council (parishad) of Gwalior organises a fair on Rama Navami, in honor of Bhim Singh Rana.
OTHER MONUMENTS
There are several other monuments built inside the fort area. These include: the Scindia School (an exclusive school for the sons of Indian princes and nobles) that was founded by Madho Rao Scindia in 1897; and the Gurdwara Data Bandi, a memorial to the sixth Sikh, Guru Hargobind.
WIKIPEDIA
Orchha - Jahangir Mahal.
Monkey.
Jahangir Mahal is a citadel and garnison located in Orchha. The establishment dates back to the 17th century A.D.
Jahangir Mahal is a three storied structure that is marked by stylistly hanging balconies, porches and apartments.
Orchha - Raja Mahal.
Raja Mahal is the royal residence of erstwhile kings of Orchha. Beautiful towers decorate the exterior of this magnificent palace, and outstanding mural paintings adorn the interior.
Gwalior Fort (Hindi: ग्वालियर क़िला Gwalior Qila) is an 8th-century hill fort near Gwalior, Madhya Pradesh, central India. The fort consists of a defensive structure and two main palaces, Gurjari Mahal and Man Mandir, built by Man Singh Tomar. The fort has been controlled by a number of different rulers over time. The Gurjari Mahal palace was built for Queen Mrignayani. It is now an archaeological museum.
ETYMOLOGY
The word Gwalior is derived from one of the Hindu words for saint, Gwalipa.
TOPOGRAPHY
The fort is built on an outcrop of Vindhyan sandstone on a solitary, rocky, long, thin, steep hill called Gopachal. The geology of the Gwalior range rock formations is ochre coloured sandstone covered with basalt. There is a horizontal strata, 104 m at its highest point (length 2.4 km and average width 910 m.The stratum forms a near perpendicular precipice. A small river, the Swarnrekha, flows close to the palace.
RULERS
Legend tells that Suraj Sen Kachwaha, chieftain of the nearby Silhonia village was on a hunting trip. He came upon the hermit, Gwalipa (Galava) who gave the chieftain healing water from the Surajkund reservoir. In gratitude for the healing of leprosy, the chieftain founded Gwalior, naming it after Gwalipa. The earliest record of the fort is 525 AD where it is mentioned in an inscription in the temple of the Hun) emperor, Mihirakula (510 AD). Near the fort is an 875 AD Chaturbhuj temple associated with Telika Mandir.
PAL DYNASTY OF KACHAWAHA
The Pal dynasty of 86 kings ruled for 989 years. It began with Budha Pal and concluded with Suraj Pal. Budha Pal's son was Tej Karan (1127 - 1128). Gwalipa prophesied that the Pal dynasty would continue while the patronym, Pal was kept. Tej Keran married the daughter of Ran Mul, ruler of Amber (Jaipur) and received a valuable dowry. Tej Keran was offered the reign of Amber as long as he made it his residence. He did so, leaving Gwalior under Ram Deva Pratihar.
GUJARA-PRATIHARA DYNASTY
The Gurjara-Pratihar dynasty at Gwalior included Pramal Dev, Salam Dev, Bikram Dev, Ratan Dev, Shobhang Dev, Narsinh Dev and Pramal Dev.
TURKIC CONQUEST
In 1023 AD, Mahmud of Ghazni unsuccessfully attacked the fort. In 1196 AD, after a long siege, Qutubuddin Aibak, first Turkic sultan of Delhi took the fort, ruling till 1211 AD. In 1231 AD, the fort taken by Iltumish, Turkic sultan of Delhi. Under attack from Timurlane, Narasingh Rao, a Jaina chieftain captured the fort.
TOMAR RULERS
The Rajput Tomara clan ruled Gwalior from 1398 (when Pramal Dev captured the fort from a Muslim ruler) to 1518 (when Vikramaditya was defeated by Ibrahim lodhi).
Pramal Dev (Ver Singh, Bir Sing Deo) 1375.
Uddhharan Dev (brother of Pramal Dev).
Lakshman Dev Tomar
Viramdev 1400 (son of Virsingh Dev).
Ganapati Dev Tomar 1419.
Dugarendra (Dungar) Singh 1424.
Kirti Singh Tomar 1454.
Mangal Dev (younger son of Kirti Singh).
Kalyanmalla Tomar 1479.
Man Singh Tomar 1486 - 1516 (builder of the Man mandir).
Vikramaditya Tomar 1516.
Ramshah Tomar 1526.
Salivahan Tomar 1576.
SURI DYNASTY
In 1519, Ibrahim Lodi took the fort. After his death, control passed to the Mughal emperor Babur. Barber's son, Humayun, was defeated by Sher Shah Suri. After Suri's death in 1540, his son, Islam Shah, moved power from Delhi to Gwalior for strategic reasons. After the death of Islam Shah in 1553, his incumbent, Adil Shah Suri, appointed the Hindu warrior, Hemu (Hem Chandra Vikramaditya) as manager of Gwalior. From 1553 - 1556, Hemu attacked Adil Shah Suri and others from the fort.
MUGHAL DYNASTY
When the Mughal leader, Akbar captured the fort, he made it a prison for political prisoners. For example, Kamran, Akbar's cousin was held and executed at the fort. Aurangzeb's brother, Murad and nephews Suleman and Sepher Shikoh were also executed at the fort. The killings took place in the Man Madir palace.
RANA JAT DYNASTY
The Jats of Gohad occupied the fort on three occasions between 1740 and 1783. (Maharaja Bhim Singh Rana 1740 - 1756; Maharaja Chhatra Singh Rana 1761 - 1767; and Maharaja Chhatra Singh Rana 1780 - 1783).
MARATHA RULE
In 1779, the Scindia clan of the Maratha Empire stationed a garrison at the fort however, it was taken by the East India Company. In 1784, the Marathas under Mahadji Sinde, recovered the fort. There were frequent changes in the control of the fort between the Scindias and the British between 1808 and 1844. In January 1844, after the battle of Maharajpur, the fort was occupied by the Marathas as protectorate of the British government.
REBELLION OF 1857
On 1 June 1858, Rani Lakshmi Bai led a rebellion. The Central India Field Force, under General Hugh Rose, besieged the fort. Bai died on 17 June 1858.
STRUCTURES
The fort and its premises are well maintained and house many historic monuments including palaces, temples and water tanks. There are eleven temples to Gautama Buddha and the tirthankaras of Jainism. There are also a number of palaces (mahal) including the Man mandir, the Gujari, the Jahangir, the Karan, and the Shah Jahan. The fort covers an area of 3 square kilometres and rises 11 m. Its rampart is built around the edge of the hill, connected by six bastions or towers. The profile of the fort has an irregular appearance due to the undulating ground beneath. On the southern side are 21 temples cut into the rock with intricately carved tirthankaras. One, Pārśva, the 23rd local saint, is 12 m high.
There are two gates; one on the northeast side with a long access ramp and the other on the southwest. The main entrance is the ornate Elephant gate (Hathi Pul). The other is the Badalgarh Gate. The Man Mandir palace or citadel is located at the northeast end of the fort. It was built in the 1400s and refurbished in 1648. The water tanks or reservoirs of the fort could provide water to a 15,000 strong garrison, the number required to secure the fort.
MAN MANDIR PALACE
The Man mandir palace was built by the King of Tomar Dynasty - Maharaja Man Singh.It is a big palace with wonderful architecture,and beautiful art work done on its front as well as some interior walls.
HATHI POL
The Hathi Pol gate (or Hathiya Paur), located on the southeast, leads to the Man mandir palace. It is the last of a series of seven gates. It is named for a life-sized statue of an elephant (hathi) that once adorned the gate. The gate was built in stone with cylindrical towers crowned with cupola domes. Carved parapets link the domes.
GUJARI MAHAL MUSEUM
Gujari Mahal was built by Raja Man Singh for his wife Mrignayani, a Gujar princess. She demanded a separate palace for herself with a regular water supply through an aqueduct from the nearby Rai River. The palace has been converted into an archaeological museum. Rare artefacts at the museum include Hindu and Jain sculptures dated to the 1st and 2nd centuries BC; miniature statue of Salabhanjika; Terracotta items and replicas of frescoes seen in the Bagh Caves.
TELI KA MANDIR
The Teli-ka mandir (the oilman’s temple or oil pressers' temple) is a Brahmanical sanctuary built in the 8th (or perhaps the 11th century) and was refurbished between 1881 and 1883. It is the oldest part of the fort and has a blend of south and north Indian architectural styles. Within the rectangular structure is a shrine with no pillared pavilions (mandapa) and a Buddhist barrel-vaulted roof on a Hindu mandir. Buddhist architectural elements are found in the Chitya type hall and torana decorations at the entrance. There is a masonry tower in the nagari architectural style with a barrel vaulted roof 25 metres in height. The niches in the outer walls once housed statues but now have gavakshas (horse shoe arch) ventilator openings in the north Indian style. The gavaksha has been compared to the trefoil, a honeycomb design with a series of receding pointed arches within an arch. The entrance door has a torana or archway with sculpted images of river goddesses, romantic couples, foliation decoration and a Garuda. Diamond and lotus designs are seen on the horizontal band at the top of the arch indicating an influence from the Buddhist period. The vertical bands on either side of the door are decorated in a simple fashion with figures that are now badly damaged. Above the door are a small grouping of discs representing the finial (damalaka) of an Indo-Aryan Shikhara. The temple was originally dedicated to Vishnu, but later converted to the worship of Siva.
GARUDA MONUMENT
Close to the Teli ka Mandir temple is the Garuda monument, dedicated to Vishnu, is the highest in the fort. It has a mixture of Muslim and Indian architecture. The word Teli comes from the Hindu word Taali a bell used in worship.
SAAS-BAHU TEMPLE
In 1093, the Pal Kachawaha rulers built two temples to Vishnu. The temples are pyramidal in shape, built of red sandstone with several stories of beams and pillars but no arches.
KAM MAHAL
The Karn mahal is another significant monument at Gwalior Fort. The Karn mahal was built by the second king of the Tomar dynasty, Kirti Singh. He was also known as Karn Singh, hence the name of the palace.
VIKRAM MAHAL
The Vikram mahal (also known as the Vikram mandir, as it once hosted a temple of Shiva) was built by Vikramaditya Singh, the elder son of Maharaja Mansingh.He was a devotee of Shiva. The temple was destroyed during Mughal period but now has been re-established in the front open space of the Vikram mahal.
CHHATRI OF BHIM SINGH RANA
This chhatri (cupola or domed shaped pavilion) was built as a memorial to Bhim Singh Rana (1707-1756), a ruler of Gohad state. It was built by his successor, Chhatra Singh. Bhim Singh occupied Gwalior fort in 1740 when the Mughal Satrap, Ali Khan, surrendered. In 1754, Bhim Singh built a bhimtal (a lake) as a monument at the fort. Chhatra Singh built the memorial chhatri near the bhimtal. Every year, the Jat Samaj Kalyan council (parishad) of Gwalior organises a fair on Rama Navami, in honor of Bhim Singh Rana.
OTHER MONUMENTS
There are several other monuments built inside the fort area. These include: the Scindia School (an exclusive school for the sons of Indian princes and nobles)that was founded by Madho Rao Scindia in 1897; and the Gurdwara Data Bandi, a memorial to the sixth Sikh, Guru Hargobind.
WIKIPEDIA
Omwati with her child seeking information on entitlements under various government schemes during a gram sabha meeting in Kanchodhar village in Madhya Pradesh. The meeting led by a woman sarpanch is the result of UNDP’s partnership with the Ministry of Panchayati Raj, which aims to develop capacities of elected women representatives in local governance; generate awareness of both men and women on gender issues, and help communities secure access to entitlements. [Photo: UNDP India]
The ghats of Khalghat bathe in early morning sunlight as people go around with their daily rituals.The ghats of Narmada are a photographers & a painters/artists delight.The charm of Narmada & Narmada Pradakshina is unique in itself. Har Har Narmade!!
Orchha - Raja Mahal.
Raja Mahal is the royal residence of erstwhile kings of Orchha. Beautiful towers decorate the exterior of this magnificent palace, and outstanding mural paintings adorn the interior.
Vishvanath Temple - dedicated to Lord Shiva, also called Vishwanath [master of the universe]. In the same premises, a temple dedicated to Nandi, holds a huge statue of Nandi [the Bull, the companion, attendant and closest aide of Lord Shiva].
________________________________________________
The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India. About 175 kilometres southeast of Jhansi, they are one of the UNESCO World Heritage Sites in India. The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.
Most Khajuraho temples were built between 950 and 1050 CE by the Chandela dynasty. Historical records note that Khajuraho temple site had 85 temples by 12th century, spread over 20 square kilometers. Of these, only about 20 temples have survived, spread over 6 square kilometers. Of the various surviving temples, the Kandariya temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.
The Khajuraho group of temples were built together but were dedicated to two religions namely Hinduism and Jainism - suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains.
LOCATION
Khajuraho group of monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur District, about 620 kilometres southeast of New Delhi. The temples are in a small town also known as Khajuraho, with a population of about 20,000 people (2001 Census).
Khajuraho is served by Khajuraho Airport (IATA Code: HJR), with services to Delhi, Agra and Mumbai. The site is also linked by Indian Railways service, with the railway station approximately six kilometer from the monuments entrance.
The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, that is connected to Bhopal - the state capital - by the SW-NE running National Highway 86.
HISTORY
The Khajuraho group of monuments were built during the rule of Rajput Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand. Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by Lakshmana temple. Vishvanatha temple best highlights King Dhanga's reign.:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Ganda from 1017-1029 CE. The temple inscriptions suggest many of the currently surviving temples were complete between 970 to 1030 CE, with few more temples completed in decades thereafter.
The Khajuraho temples were built about 35 miles from the medieval city of Mahoba, the capital of Chandela dynasty, in Kalinjar region. In ancient and medieval literature, their kingdom has been called Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.
Khajuraho were mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti. The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.
Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century, after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them “Kajarra” as follows:
...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.
— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell
Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect. In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho. The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims. Over the centuries, vegetation and forests overgrew, took over the temples.
In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience. Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.
NOMENCLATURE
The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm, and vāhaka, वाहक means "one who carries" or bearer). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).
Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use. He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.
Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.
DESCRIPTION
The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area. The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.
The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river). The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.
All temples, except one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence. The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.
Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthanks. For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.
An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design. Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara. The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.
The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture. Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images. The viewer has to look closely to find them, or be directed by a guide. The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.
The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.
Of all temples, the Matangeshvara temple remains an active site of worship. It is another square grid temple, with a large 2.5 metres high and 1.1 metres diameter lingam, placed on a 7.6 metres diameter platform.
The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rise
s 116 feet.
Jain templesThe Jain temples are located on east-southeast region of Khajuraho monuments. Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.
ARCHITECTURE OF THE TEMPLES
Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala. This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.
The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.
The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other. The square is divided into perfect 64 sub-squares called padas.
Most Khajuraho temples deploy the 8x8 padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires. The primary deity or lingas are located in the grid’s Brahma padas.The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts. The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas. This fractal pattern that is common in Hindu temples. Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions. All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.
Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire). Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.
In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity. The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.
Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India. Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as “an organism of repeating cells”.
CONSTRUCTION
The temples are grouped into three geographical divisions: western, eastern and southern.
The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view. The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons. Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.
The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved. Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone. They concluded that these temples would have required hundreds of highly trained sculptors.
CHRONOLOGY
The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions. In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.
The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.
Kandarya Mahadeva temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.
TEMPLE NAME - DEITY - YEAR COMPLETED
Chausath Yogini - Devi, 64 Yoginis - 885
Brahma - Vishnu - 925
Lalgun Mahadev - Shiva - 900
Matangeshwar - Shiva - 1000
Varaha - Vishnu - 950
Lakshmana - Vaikuntha Vishnu - 939
Parshvanath - Parshvanath - 954
Visvanatha - Shiva - 999
Devi Jagadambi - Devi, Parvati - 1023
Chitragupta - Sun, Chitragupta - 1023
Kandariya Mahadeva - Shiva - 1029
Vamana - Vamana - 1062
Adinath Jain Temple - Rishabha - 1027
Javeri - Vishnu - 1090
Chaturbhuja - Vishnu - 1110
Duladeo (Duladeva) - Shiva - 1125
Ghantai - Jain Tirthankara - 960
Vishnu-Garuda - Vishnu - 1000
Ganesha - Shiva - 1000
Hanuman - Hanuman - 922
Mahishasuramardini - Devi - 995
ARTS AND SCULPTURE
The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices. Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples. James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":
"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles . . Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."
The temples have several thousand statues and art works, with Kandarya Mahadeva temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities; however the kama arts represent diverse sexual expressions of different human beings. The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition. For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era. These scenes are in the outer padas as is typical in Hindu temples.
There is iconographic symbolism embedded in the arts displayed in Khajuraho temples. Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,
This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).
— Stella Kramrisch, 1976
The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa. Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples. Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples. Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.
TOURISM AND CULTURAL EVENTS
The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.
The Khajuraho Dance Festival is held every year in February. It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.
The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.
The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.
WIKIPEDIA
Khajuraho.
Eastern cluster temples.
The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh.
The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.
Most Khajuraho temples were built between 950 and 105 by the Chandela dynasty.
The most famous temples of the eastern cluster are the Adinatha temple and the Shri Shantinath temple.
Orchha - Raja Mahal.
Raja Mahal is the royal residence of erstwhile kings of Orchha. Beautiful towers decorate the exterior of this magnificent palace, and outstanding mural paintings adorn the interior.
Gwalior Fort (Hindi: ग्वालियर क़िला Gwalior Qila) is an 8th-century hill fort near Gwalior, Madhya Pradesh, central India. The fort consists of a defensive structure and two main palaces, Gurjari Mahal and Man Mandir, built by Man Singh Tomar. The fort has been controlled by a number of different rulers over time. The Gurjari Mahal palace was built for Queen Mrignayani. It is now an archaeological museum.
ETYMOLOGY
The word Gwalior is derived from one of the Hindu words for saint, Gwalipa.
TOPOGRAPHY
The fort is built on an outcrop of Vindhyan sandstone on a solitary, rocky, long, thin, steep hill called Gopachal. The geology of the Gwalior range rock formations is ochre coloured sandstone covered with basalt. There is a horizontal strata, 104 m at its highest point (length 2.4 km and average width 910 m.The stratum forms a near perpendicular precipice. A small river, the Swarnrekha, flows close to the palace.
RULERS
Legend tells that Suraj Sen Kachwaha, chieftain of the nearby Silhonia village was on a hunting trip. He came upon the hermit, Gwalipa (Galava) who gave the chieftain healing water from the Surajkund reservoir. In gratitude for the healing of leprosy, the chieftain founded Gwalior, naming it after Gwalipa. The earliest record of the fort is 525 AD where it is mentioned in an inscription in the temple of the Hun) emperor, Mihirakula (510 AD). Near the fort is an 875 AD Chaturbhuj temple associated with Telika Mandir.
PAL DYNASTY OF KACHAWAHA
The Pal dynasty of 86 kings ruled for 989 years. It began with Budha Pal and concluded with Suraj Pal. Budha Pal's son was Tej Karan (1127 - 1128). Gwalipa prophesied that the Pal dynasty would continue while the patronym, Pal was kept. Tej Keran married the daughter of Ran Mul, ruler of Amber (Jaipur) and received a valuable dowry. Tej Keran was offered the reign of Amber as long as he made it his residence. He did so, leaving Gwalior under Ram Deva Pratihar.
GUJARA-PRATIHARA DYNASTY
The Gurjara-Pratihar dynasty at Gwalior included Pramal Dev, Salam Dev, Bikram Dev, Ratan Dev, Shobhang Dev, Narsinh Dev and Pramal Dev.
TURKIC CONQUEST
In 1023 AD, Mahmud of Ghazni unsuccessfully attacked the fort. In 1196 AD, after a long siege, Qutubuddin Aibak, first Turkic sultan of Delhi took the fort, ruling till 1211 AD. In 1231 AD, the fort taken by Iltumish, Turkic sultan of Delhi. Under attack from Timurlane, Narasingh Rao, a Jaina chieftain captured the fort.
TOMAR RULERS
The Rajput Tomara clan ruled Gwalior from 1398 (when Pramal Dev captured the fort from a Muslim ruler) to 1518 (when Vikramaditya was defeated by Ibrahim lodhi).
Pramal Dev (Ver Singh, Bir Sing Deo) 1375.
Uddhharan Dev (brother of Pramal Dev).
Lakshman Dev Tomar
Viramdev 1400 (son of Virsingh Dev).
Ganapati Dev Tomar 1419.
Dugarendra (Dungar) Singh 1424.
Kirti Singh Tomar 1454.
Mangal Dev (younger son of Kirti Singh).
Kalyanmalla Tomar 1479.
Man Singh Tomar 1486 - 1516 (builder of the Man mandir).
Vikramaditya Tomar 1516.
Ramshah Tomar 1526.
Salivahan Tomar 1576.
SURI DYNASTY
In 1519, Ibrahim Lodi took the fort. After his death, control passed to the Mughal emperor Babur. Barber's son, Humayun, was defeated by Sher Shah Suri. After Suri's death in 1540, his son, Islam Shah, moved power from Delhi to Gwalior for strategic reasons. After the death of Islam Shah in 1553, his incumbent, Adil Shah Suri, appointed the Hindu warrior, Hemu (Hem Chandra Vikramaditya) as manager of Gwalior. From 1553 - 1556, Hemu attacked Adil Shah Suri and others from the fort.
MUGHAL DYNASTY
When the Mughal leader, Akbar captured the fort, he made it a prison for political prisoners. For example, Kamran, Akbar's cousin was held and executed at the fort. Aurangzeb's brother, Murad and nephews Suleman and Sepher Shikoh were also executed at the fort. The killings took place in the Man Madir palace.
RANA JAT DYNASTY
The Jats of Gohad occupied the fort on three occasions between 1740 and 1783. (Maharaja Bhim Singh Rana 1740 - 1756; Maharaja Chhatra Singh Rana 1761 - 1767; and Maharaja Chhatra Singh Rana 1780 - 1783).
MARATHA RULE
In 1779, the Scindia clan of the Maratha Empire stationed a garrison at the fort however, it was taken by the East India Company. In 1784, the Marathas under Mahadji Sinde, recovered the fort. There were frequent changes in the control of the fort between the Scindias and the British between 1808 and 1844. In January 1844, after the battle of Maharajpur, the fort was occupied by the Marathas as protectorate of the British government.
REBELLION OF 1857
On 1 June 1858, Rani Lakshmi Bai led a rebellion. The Central India Field Force, under General Hugh Rose, besieged the fort. Bai died on 17 June 1858.
STRUCTURES
The fort and its premises are well maintained and house many historic monuments including palaces, temples and water tanks. There are eleven temples to Gautama Buddha and the tirthankaras of Jainism. There are also a number of palaces (mahal) including the Man mandir, the Gujari, the Jahangir, the Karan, and the Shah Jahan. The fort covers an area of 3 square kilometres and rises 11 m. Its rampart is built around the edge of the hill, connected by six bastions or towers. The profile of the fort has an irregular appearance due to the undulating ground beneath. On the southern side are 21 temples cut into the rock with intricately carved tirthankaras. One, Pārśva, the 23rd local saint, is 12 m high.
There are two gates; one on the northeast side with a long access ramp and the other on the southwest. The main entrance is the ornate Elephant gate (Hathi Pul). The other is the Badalgarh Gate. The Man Mandir palace or citadel is located at the northeast end of the fort. It was built in the 1400s and refurbished in 1648. The water tanks or reservoirs of the fort could provide water to a 15,000 strong garrison, the number required to secure the fort.
MAN MANDIR PALACE
The Man mandir palace was built by the King of Tomar Dynasty - Maharaja Man Singh.It is a big palace with wonderful architecture,and beautiful art work done on its front as well as some interior walls.
HATHI POL
The Hathi Pol gate (or Hathiya Paur), located on the southeast, leads to the Man mandir palace. It is the last of a series of seven gates. It is named for a life-sized statue of an elephant (hathi) that once adorned the gate. The gate was built in stone with cylindrical towers crowned with cupola domes. Carved parapets link the domes.
GUJARI MAHAL MUSEUM
Gujari Mahal was built by Raja Man Singh for his wife Mrignayani, a Gujar princess. She demanded a separate palace for herself with a regular water supply through an aqueduct from the nearby Rai River. The palace has been converted into an archaeological museum. Rare artefacts at the museum include Hindu and Jain sculptures dated to the 1st and 2nd centuries BC; miniature statue of Salabhanjika; Terracotta items and replicas of frescoes seen in the Bagh Caves.
TELI KA MANDIR
The Teli-ka mandir (the oilman’s temple or oil pressers' temple) is a Brahmanical sanctuary built in the 8th (or perhaps the 11th century) and was refurbished between 1881 and 1883. It is the oldest part of the fort and has a blend of south and north Indian architectural styles. Within the rectangular structure is a shrine with no pillared pavilions (mandapa) and a Buddhist barrel-vaulted roof on a Hindu mandir. Buddhist architectural elements are found in the Chitya type hall and torana decorations at the entrance. There is a masonry tower in the nagari architectural style with a barrel vaulted roof 25 metres in height. The niches in the outer walls once housed statues but now have gavakshas (horse shoe arch) ventilator openings in the north Indian style. The gavaksha has been compared to the trefoil, a honeycomb design with a series of receding pointed arches within an arch. The entrance door has a torana or archway with sculpted images of river goddesses, romantic couples, foliation decoration and a Garuda. Diamond and lotus designs are seen on the horizontal band at the top of the arch indicating an influence from the Buddhist period. The vertical bands on either side of the door are decorated in a simple fashion with figures that are now badly damaged. Above the door are a small grouping of discs representing the finial (damalaka) of an Indo-Aryan Shikhara. The temple was originally dedicated to Vishnu, but later converted to the worship of Siva.
GARUDA MONUMENT
Close to the Teli ka Mandir temple is the Garuda monument, dedicated to Vishnu, is the highest in the fort. It has a mixture of Muslim and Indian architecture. The word Teli comes from the Hindu word Taali a bell used in worship.
SAAS-BAHU TEMPLE
In 1093, the Pal Kachawaha rulers built two temples to Vishnu. The temples are pyramidal in shape, built of red sandstone with several stories of beams and pillars but no arches.
KAM MAHAL
The Karn mahal is another significant monument at Gwalior Fort. The Karn mahal was built by the second king of the Tomar dynasty, Kirti Singh. He was also known as Karn Singh, hence the name of the palace.
VIKRAM MAHAL
The Vikram mahal (also known as the Vikram mandir, as it once hosted a temple of Shiva) was built by Vikramaditya Singh, the elder son of Maharaja Mansingh.He was a devotee of Shiva. The temple was destroyed during Mughal period but now has been re-established in the front open space of the Vikram mahal.
CHHATRI OF BHIM SINGH RANA
This chhatri (cupola or domed shaped pavilion) was built as a memorial to Bhim Singh Rana (1707-1756), a ruler of Gohad state. It was built by his successor, Chhatra Singh. Bhim Singh occupied Gwalior fort in 1740 when the Mughal Satrap, Ali Khan, surrendered. In 1754, Bhim Singh built a bhimtal (a lake) as a monument at the fort. Chhatra Singh built the memorial chhatri near the bhimtal. Every year, the Jat Samaj Kalyan council (parishad) of Gwalior organises a fair on Rama Navami, in honor of Bhim Singh Rana.
OTHER MONUMENTS
There are several other monuments built inside the fort area. These include: the Scindia School (an exclusive school for the sons of Indian princes and nobles)that was founded by Madho Rao Scindia in 1897; and the Gurdwara Data Bandi, a memorial to the sixth Sikh, Guru Hargobind.
WIKIPEDIA
The Kandariyâ Mahâdeva Temple (Devanagari: कंदरिया महादेव, IAST: Kandariyā Mahādeva) is the largest and most ornate Hindu temple in the medieval temple group found at Khajuraho in Madhya Pradesh, India. It is considered one of the best examples of temples preserved from the medieval period in India. Khajuraho was once the religious capital of the Chandela Rajputs and today is one of the most popular tourist destinations in India. The Kandariya Mahadeva temple is the largest of the Western group of temples and was built by Vidyadhara, arguably one of the greatest Chandela kings. The temple was built around 1050 on Hindu beliefs dating back to 1000 BC; The main spire or sikhara rises 31 m to depict Mount Kailash, the Himalayan mountain abode of Shiva and is surrounded by 84 miniature spires (or Urushringas). Inside the sanctum is a marble linga representing Shiva. The Archaeological Survey of India protects the temple, which is part of the UNESCO World Heritage site at Khajuraho.
The temple takes its name from kandara or cave and Mahadeva, another name for Shiva. Like many other temples in the Khajuraho complex, it has a linear series of access-steps facing the east-west directions. Other features are columned halls with balconies, an entrance porch, and the inner sanctum. Decorating the sides of the temple are over 646 statues. At the top of the shikhara is the amalaka, a circular ring motif common in North Indian temple architecture. The erotic figures do not span the whole temple and are not to be found among the 226 found inside.The temple includes some of the most energetic eroticism to be seen at khajuraho.
The Khajuraho temples contain sexual or erotic art outside the temple or near the deities. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. It has been suggested that these suggest tantric sexual practices. Some 10% of the carvings contain sexual themes and those reportedly do not depict deities but rather sexual activities between people. The rest depict the everyday life. For example, those depictions show women putting on makeup, musicians, potters, farmers, and other folk. The mundane scenes are all at some distance from the temple deities. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities.
Another perspective of these carvings is presented by James McConnachie. In his history of the Kamasutra, McConnachie describes the zesty 10% of the Khajuraho sculptures as "the apogee of erotic art":
"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."
While the sexual nature of these carvings have caused the site to be referred to as the Kamasutra temple, they do not illustrate the meticulously described positions. Neither do they express the philosophy of Vatsyayana's famous sutra. As "a strange union of Tantrism and fertility motifs, with a heavy dose of magic" they belief a document which focuses on pleasure rather than procreation. That is, fertility is moot.
The strategically placed sculptures are "symbolical-magical diagrams, or yantras" designed to appease malevolent spirits. This alamkara (ornamentation) expresses sophisticated artistic transcendence over the natural; sexual images imply a virile, thus powerful, ruler.
Between 950 and 1150, the Chandela monarchs built these temples when the Tantric tradition may have been accepted. In the days before the Mughal conquests, when boys lived in hermitages, following brahmacharya until they became men, they could learn about the world and prepare themselves to become householders through examining these sculptures and the worldly desires they depicted.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans, a contemporary stonemason and sculptor gave his expert opinion and forensically examined the tool marks and construction techniques involved in creating the stunning stonework at the sites. He also recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved. Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone. These temples would have required hundreds of highly trained sculptors.
WIKIPEDIA
Buddisth Pilgrimage Tour Guide Offering - Deur Kothar, Bharhut, Sarnath, Bodh Gaya, Patilputra, Buddisth Stupa, Buddha Stupa, Ashoka Stupa, Buddha Stupa, Deur Kothar, Deor Kothar - Indian Buddhishta Travel Agent Offering - Deor kothar Tour Packages, Deor kothar Tour, Deor kothar Tour Packages, Visit Deor kothar - The Buddhist firmament is abuzz with word of amazing discoveries at the newly excavated site of Deor kothar in Madhya Pradesh, India. Situated on the ancient Dakshinapath (southern trade route), Deorkothar lies between Sarnath and Sanchi, two major Buddhist centers established in the third century BC. It is surprising that Alexander Cunningham, the nineteenth-century doyen of Indian archaeology who did extensive work in the area, missed the site. Excavations at Deorkothar, which seems to predate the late Mauryan-Sunga period (fourth through first centuries B.C.), when most early stupa (temple) complexes were built, promise to throw light on the genesis and spread of Buddhism in Central India, providing missing links in the history of Buddhist art and architecture.
The Deorkothar complex boasts four brick stupas, the most ever found at a site of this period. The varying sizes of bricks used in construction point to an early date. Such motifs as twirling lotus, conical lotus bud, and a simple flower pot on a three-tiered pedestal-the carving of which foreshadows early Buddhist art, can be seen on the railing posts of the largest brick stupa, which rises to a height of nearly 30 feet. The stencil-cut effect of the friezes, along with their simple ornamentation and the paucity of human and animal figures, suggests these are early attempts at stone railing art. It would therefore seem that the stupa at Deorkothar was built before the famous early free-standing stupa at Sanchi.
The site of Deorkothar also comprises monasteries, a water channel system, an ancient pathway, and 30 stone stupas, many of which contained sherds of high quality northern black polished ware, the pottery of everyday use between 700 and 300 B.C. Such sherds are absent from Sanchi, further indicating that Deorkothar predates that site.
Dotting the site of Deorkothar are 63 rock-shelters, many with art dating to the first century B.C., that were likely used by monks for meditation. One painting depicts a stupa and a tree surrounded by a railing. Others show social or hunting scenes; men, women, and animals; weapons; and designs.
Although the pillar bears the trademark Mauryan polish, it is made not of the Chunar sandstone characteristic of Ashokan sculpture, but of local sandstone. Also found at the site were pottery, pieces of stone caskets and bangles with exquisite polish, some copper fragments, a lead strip coiled ear stud, iron nails and clamps, few coins (one punch-marked), pieces of terra-cotta toys, and beads. Worthy of particular mention are several pieces of Mauryan polished chattra (the multi-tiered "umbrella" at the top of a stupa) with evidence of radial ribs. To the west of the main stupa, iron slag, a lump of iron ore, and white nodules of lime indicate the presence of an iron-smelting furnace nearby.
If you wish to visit this place please contact me, I will arrange a tour package suitable for you and your group -
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Singrauli is a mining town in Madhya Pradesh. It has four thermal power stations. Five more are under construction. Singrauli is across the UP border from Varanasi (Benares).
Singrauli is fast emerging as the power hub of India, especially for electrical power and coal. Therefore locally it is also call as Urjanchal (a Hindi word which means land of energy). The total installed capacity of all thermal power plants at Singrauli is around 10% total installed capacity of India.
Cold chain handlers are at the frontline of India’s efforts of improving the vaccination coverage of the country’s infants. Currently, 65 percent of children are fully immunized in the country and India aims to immunize 27 million new children each year. [Photo: Prashanth Vishwanathan/UNDP India]
The Kandariyâ Mahâdeva Temple (Devanagari: कंदरिया महादेव, IAST: Kandariyā Mahādeva) is the largest and most ornate Hindu temple in the medieval temple group found at Khajuraho in Madhya Pradesh, India. It is considered one of the best examples of temples preserved from the medieval period in India. Khajuraho was once the religious capital of the Chandela Rajputs and today is one of the most popular tourist destinations in India. The Kandariya Mahadeva temple is the largest of the Western group of temples and was built by Vidyadhara, arguably one of the greatest Chandela kings. The temple was built around 1050 on Hindu beliefs dating back to 1000 BC; The main spire or sikhara rises 31 m to depict Mount Kailash, the Himalayan mountain abode of Shiva and is surrounded by 84 miniature spires (or Urushringas). Inside the sanctum is a marble linga representing Shiva. The Archaeological Survey of India protects the temple, which is part of the UNESCO World Heritage site at Khajuraho.
The temple takes its name from kandara or cave and Mahadeva, another name for Shiva. Like many other temples in the Khajuraho complex, it has a linear series of access-steps facing the east-west directions. Other features are columned halls with balconies, an entrance porch, and the inner sanctum. Decorating the sides of the temple are over 646 statues. At the top of the shikhara is the amalaka, a circular ring motif common in North Indian temple architecture. The erotic figures do not span the whole temple and are not to be found among the 226 found inside.The temple includes some of the most energetic eroticism to be seen at khajuraho.
The Khajuraho temples contain sexual or erotic art outside the temple or near the deities. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. It has been suggested that these suggest tantric sexual practices. Some 10% of the carvings contain sexual themes and those reportedly do not depict deities but rather sexual activities between people. The rest depict the everyday life. For example, those depictions show women putting on makeup, musicians, potters, farmers, and other folk. The mundane scenes are all at some distance from the temple deities. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities.
Another perspective of these carvings is presented by James McConnachie. In his history of the Kamasutra, McConnachie describes the zesty 10% of the Khajuraho sculptures as "the apogee of erotic art":
"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."
While the sexual nature of these carvings have caused the site to be referred to as the Kamasutra temple, they do not illustrate the meticulously described positions. Neither do they express the philosophy of Vatsyayana's famous sutra. As "a strange union of Tantrism and fertility motifs, with a heavy dose of magic" they belief a document which focuses on pleasure rather than procreation. That is, fertility is moot.
The strategically placed sculptures are "symbolical-magical diagrams, or yantras" designed to appease malevolent spirits. This alamkara (ornamentation) expresses sophisticated artistic transcendence over the natural; sexual images imply a virile, thus powerful, ruler.
Between 950 and 1150, the Chandela monarchs built these temples when the Tantric tradition may have been accepted. In the days before the Mughal conquests, when boys lived in hermitages, following brahmacharya until they became men, they could learn about the world and prepare themselves to become householders through examining these sculptures and the worldly desires they depicted.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans, a contemporary stonemason and sculptor gave his expert opinion and forensically examined the tool marks and construction techniques involved in creating the stunning stonework at the sites. He also recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved. Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone. These temples would have required hundreds of highly trained sculptors.
WIKIPEDIA
Chitragupta is a Hindu god assigned with the task of keeping complete records of actions of human beings on the earth. Upon their death, Chitragupta has the task of deciding heaven or the hell for the humans, depending on their actions on the earth.
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The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India. About 175 kilometres southeast of Jhansi, they are one of the UNESCO World Heritage Sites in India. The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.
Most Khajuraho temples were built between 950 and 1050 CE by the Chandela dynasty. Historical records note that Khajuraho temple site had 85 temples by 12th century, spread over 20 square kilometers. Of these, only about 20 temples have survived, spread over 6 square kilometers. Of the various surviving temples, the Kandariya temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.
The Khajuraho group of temples were built together but were dedicated to two religions namely Hinduism and Jainism - suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains.
LOCATION
Khajuraho group of monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur District, about 620 kilometres southeast of New Delhi. The temples are in a small town also known as Khajuraho, with a population of about 20,000 people (2001 Census).
Khajuraho is served by Khajuraho Airport (IATA Code: HJR), with services to Delhi, Agra and Mumbai. The site is also linked by Indian Railways service, with the railway station approximately six kilometer from the monuments entrance.
The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, that is connected to Bhopal - the state capital - by the SW-NE running National Highway 86.
HISTORY
The Khajuraho group of monuments were built during the rule of Rajput Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand. Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by Lakshmana temple. Vishvanatha temple best highlights King Dhanga's reign.:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Ganda from 1017-1029 CE. The temple inscriptions suggest many of the currently surviving temples were complete between 970 to 1030 CE, with few more temples completed in decades thereafter.
The Khajuraho temples were built about 35 miles from the medieval city of Mahoba, the capital of Chandela dynasty, in Kalinjar region. In ancient and medieval literature, their kingdom has been called Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.
Khajuraho were mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti. The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.
Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century, after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them “Kajarra” as follows:
...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.
— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell
Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect. In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho. The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims. Over the centuries, vegetation and forests overgrew, took over the temples.
In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience. Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.
NOMENCLATURE
The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm, and vāhaka, वाहक means "one who carries" or bearer). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).
Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use. He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.
Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.
DESCRIPTION
The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area. The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.
The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river). The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.
All temples, except one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence. The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.
Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthanks. For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.
An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design. Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara. The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.
The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture. Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images. The viewer has to look closely to find them, or be directed by a guide. The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.
The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.
Of all temples, the Matangeshvara temple remains an active site of worship. It is another square grid temple, with a large 2.5 metres high and 1.1 metres diameter lingam, placed on a 7.6 metres diameter platform.
The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rise
s 116 feet.
Jain templesThe Jain temples are located on east-southeast region of Khajuraho monuments. Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.
ARCHITECTURE OF THE TEMPLES
Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala. This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.
The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.
The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other. The square is divided into perfect 64 sub-squares called padas.
Most Khajuraho temples deploy the 8x8 padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires. The primary deity or lingas are located in the grid’s Brahma padas.The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts. The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas. This fractal pattern that is common in Hindu temples. Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions. All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.
Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire). Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.
In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity. The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.
Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India. Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as “an organism of repeating cells”.
CONSTRUCTION
The temples are grouped into three geographical divisions: western, eastern and southern.
The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view. The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons. Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.
The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved. Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone. They concluded that these temples would have required hundreds of highly trained sculptors.
CHRONOLOGY
The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions. In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.
The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.
Kandarya Mahadeva temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.
TEMPLE NAME - DEITY - YEAR COMPLETED
Chausath Yogini - Devi, 64 Yoginis - 885
Brahma - Vishnu - 925
Lalgun Mahadev - Shiva - 900
Matangeshwar - Shiva - 1000
Varaha - Vishnu - 950
Lakshmana - Vaikuntha Vishnu - 939
Parshvanath - Parshvanath - 954
Visvanatha - Shiva - 999
Devi Jagadambi - Devi, Parvati - 1023
Chitragupta - Sun, Chitragupta - 1023
Kandariya Mahadeva - Shiva - 1029
Vamana - Vamana - 1062
Adinath Jain Temple - Rishabha - 1027
Javeri - Vishnu - 1090
Chaturbhuja - Vishnu - 1110
Duladeo (Duladeva) - Shiva - 1125
Ghantai - Jain Tirthankara - 960
Vishnu-Garuda - Vishnu - 1000
Ganesha - Shiva - 1000
Hanuman - Hanuman - 922
Mahishasuramardini - Devi - 995
ARTS AND SCULPTURE
The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices. Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples. James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":
"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles . . Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."
The temples have several thousand statues and art works, with Kandarya Mahadeva temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities; however the kama arts represent diverse sexual expressions of different human beings. The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition. For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era. These scenes are in the outer padas as is typical in Hindu temples.
There is iconographic symbolism embedded in the arts displayed in Khajuraho temples. Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,
This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).
— Stella Kramrisch, 1976
The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa. Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples. Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples. Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.
TOURISM AND CULTURAL EVENTS
The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.
The Khajuraho Dance Festival is held every year in February. It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.
The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.
The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.
WIKIPEDIA
Datia - Birsingh Deo Palace.
The magnificent palace is a fine example of amalgation of Rajput an Mughal architecture of India. Is was built by Bundela chief Birsingh Deo of Datia in the year 1620 A.D. It is built purely in stone and bricks, no trace either of wood or iron is used here. It is square in plan having four octogonal towers, one at each corner and string corses of stone lattice work defining the five storeys. It is ormamented by numerous chhatris crowned with ribbed domes while many of its ceilings are finely carved from inside.