Wednesday, February 24, 2010

Ancient (9th Century) Hindu Temples at Prambanan, Java, Indonesia

Construction
Prambanan is the largest Hindu temple of ancient Java, and the construction of this royal temple was probably started by Rakai Pikatan as the Hindu Sanjayas answer to the Buddhist Sailendra's Borobudur and Sewu temples nearby. The construction of Prambanan probably was meant to marked the return of Sanjaya dynasty to power after almost a century fell under Sailendra domination on Central Java.
A temple was first built at the site around 850
CE by either Rakai Pikatan or Balitung Maha Sambu the Sanjaya king of the Mataram Kingdom. According to Shivagrha inscription that wrote chandrasengkala ”Wwalung gunung sang wiku” (778 Saka/856 M), the temple was built to honor lord Shiva and the original name of the temple is Shiva-grha (the house of Shiva).[2] Indeed, some archaeologists propose that the idol of Shiva in the garbhagriha (central chamber) of the main temple is modelled after King Balitung, serving as a depiction of his deified self after death.[3].
The temple compound was expanded by successive Mataram kings such as
Daksa and Tulodong with the addition hundreds of perwara temples around the chief temple. Prambanan served as the royal temple of the Hindu Kingdom of Mataram, with most of the state's religious ceremonies and sacrifices being conducted there. At the height of the Mataram kingdom, scholars estimate that hundreds of Brahmins with their disciples lived within the outer wall of the temple compound. The urban center and the court of Mataram were located nearby, somewhere in the Prambanan valley.
Abandonment
In the 930s, the court was shifted to
East Java by Mpu Sindok, who established the Isyana Dynasty. While the reason for the shift remains uncertain, it was probably caused by an eruption of the volcano of Merapi located north of Prambanan, or a power struggle. That marked the beginning of the temple's decline. It was soon abandoned and began to deteriorate.
The temples themselves collapsed during a major earthquake in the 16th century. Although the temple ceased to be the important place of worship, the ruins scattered around the area itself still recognizeable and known to local Javanese people in later period. The statues and the ruins become the theme and the inspirations for the
Loro Jonggrang folktale. After the division of Mataram Sultanate in 1755, the temple ruins and Opak river mark the boundaries between Yogyakarta and Surakarta (Solo) Sultanates.
Rediscovery

The ruins of Prambanan soon after their discovery.
In 1811 during Britain’s short-lived rule of the
Dutch East Indies, Collin Mackenzie, a surveyor in the service of Sir Thomas Stamford Raffles, came upon the temples by chance. Although Sir Thomas subsequently commissioned a full survey of the ruins, they remained neglected for decades, with Dutch residents carting off sculptures as garden ornaments and native villagers using the foundation stones for construction material.
Half-hearted excavations by archaeologists in the 1880s merely facilitated looting. Reconstruction of the compound began in 1918, and proper restoration only in 1930. Efforts at restoration continue to this day. The main building was completed around 1953. Since much of the original stonework has been stolen and reused at remote construction sites, hampering restoration and since a temple can be rebuilt only if at least 75% of the original masonry is available, only the foundations of most of the smaller shrines are now visible with no plans for their reconstruction.
Contemporary Events
Prambanan nightview from the Trimurti open-air stage.

Ramayana dance performance in Prambanan.
In the early 1990s the government removed the market that had sprung up near the temple and transformed the surrounding villages and rice paddies into an archaeological park. The park covers a large area, from Yogyakarta-Solo main road in the south, encompassing the whole Prambanan complex, the ruins of Lumbung and Bubrah temples, and as far as the Sewu temple compound in the north. In 1992 the Indonesian government created a State-owned Limited Liability Enterprise (PERSERO) of PT Taman Wisata Candi Borobudur, Prambanan, dan Ratu Boko. This enterprise is the authority for the park management of Borobudur Prambanan Ratu Boko and the surrounding region.
The open-air and indoor stages on the west side of the temple right across the
Opak river, were built to stage the Ramayana ballet. This traditional Javanese dance is the centuries old dance of the Javanese court, performed every full moon night in the Prambanan temple since the 1960s. Since then, Prambanan has become one of the major archaeological and cultural tourism attractions in Indonesia.
After the reconstruction of the main temples in 1990s, Prambanan once again reclaim its status as an important religious center for
Hindu rituals and ceremonies in Java. The religious significance revival of Prambanan was due to Balinese and Javanese Hindu communities in Yogyakarta and Central Java that annually perform their sacred ceremonies in Prambanan, such as Galungan, Tawur Kesanga, and Nyepi.[4] [5]
The temple was damaged during the May 2006 Java earthquake. Early photos suggest that although the complex was structurally intact, the damage was significant. Large pieces of debris, including carvings, were scattered over the ground. The temple has been closed to visitors until the damage can be fully assessed. The head of Yogyakarta Archaeological Conservation Agency stated that it would take months to identify the precise extent of the damage.[6] However, some weeks later in 2006 the site had been re-opened for visitors. As of 2009, the interior of most of the temples remains off-limits for safety reasons.


Loro Jonggrang complex
This information does not take account of damage caused by the 2006 Java earthquake
The statue of Durga Mahisasuramardini in northern cella of Shiva temple.

The temple compound.
The Prambanan compound also known as Loro Jonggrang complex, named after the popular legend of
Loro Jonggrang. There are 237 temples in this Shivaite temple complex, either big or small.[7] But the majority of them have deteriorated, what is left are only scattered stones. The Prambanan temple complex consists of three zones; first the outer zone, second the middle zone that contains hundreds of small temples, and third the holiest inner zone that contains eight main temples and eight small shrines.
The outer zone is a large space marked by a rectangular wall (destroyed). The original function is unknown; possibilities are that it was a sacred park, or priests' boarding school (
ashram). The supporting buildings for the temple complex were made from organic material; as a consequence no remains occur.
Pervara Temples
The middle zone consists of four rows of 224 individual small shrines. There are great numbers of these temples, but most of them are still in ruins and only some have been reconstructed. These concentric rows of temples were made in identical design. Each row towards the center is slightly elevated. These shrines are called "Candi Perwara" guardian or complementary temples, the additional buildings of the main temple. Some believed it was offered to the king as a sign of submission. The Perwara are arranged in four rows around the central temples, some believed it has something to do with four
castes, made according to the rank of the people allowed to enter them; the row nearest to the central compound was accessible to the priests only, the other three were reserved for the nobles, the knights, and the simple people respectively. While another believed that the four rows of Perwara has nothing to do with four castes, it just simply made as meditation place for priests and as worship place for devotees.


Main shrine dedicated to Shiva of Prambanan temple complex
Shiva Temple
The inner zone or central compound is the holiest among the three zones. Its the square elevated platform surrounded by square stone wall with stone gates on each four cardinal points. This holiest compound is assembled of eight main shrines or
candi. The three main shrines, called Trimurti ("three forms"), are dedicated to the three gods: Brahma the Creator, Vishnu the Keeper, and Shiva the Destroyer.
The Shiva shrine at the center contains five chambers, four small chambers in every cardinal direction and one bigger main chamber in central part of the temple. The east chamber connect to central chamber that houses the largest temple in Prambanan, a three meter high statue of
Shiva Mahadeva (the Supreme God). The statue bears Lakçana (attributes or symbol) of Shiva such as skull and sickle (crescent) at the crown, and third eye on the forehead, also four hands that holds Shiva's symbols: a prayer beads, feather duster, and trisula (trident). Some historians believe that the depiction of Shiva as Mahadeva also meant to personify king Balitung as the reincarnation of Shiva. So, when he died, a temple was built to commemorate him as Shiva.[8] The statue of Shiva stands on lotus pad on Yoni pedestal that bears the carving of Nāga serpents on north side of pedestal.
The other three smaller chambers contain statues of Hindu Gods related to Shiva; his consort
Durga, the rishi Agastya, and Ganesha, his son. Statue of Agastya occupy the south chamber, the west chamber houses the statue of Ganesha, while the north chamber contains the statue of Durga Mahisasuramardini depicting Durga as the slayer of Bull demon. The shrine of Durga is also called the temple of Lara Jonggrang (Javanese: slender virgin), after a Javanese legend of princess Lara Jonggrang.
Brahma and Vishnu Temple
The two other main shrines are that of
Vishnu on the north side of Shiva shrine, and the one of Brahma on the south. Both temple facing east and each contain only one large chamber, each dedicated to respected gods; Brahma temple contains the statue of Brahma and Vishnu temple houses the statue of Vishnu.
The
bas-reliefs along the balustrades on the gallery around Shiva and Brahma temple depict the Ramayana legend. They illustrate how Sita, the wife of Rama, is abducted by Ravana. The monkey king Hanuman brings his army to help Rama and rescue Sita. This story is also shown by the Ramayana Ballet, regularly performed at full moon at Trimurti open air theatre in west side of the illuminated Prambanan complex. On the balsutrades in Vishnu temple there is series of bas-relief depict Krishnayana, the story of lord Krishna.

The maquette of the Prambanan temple complex.

Vahana Temple
The other three shrine in front of three main temples is dedicated to vehicle (
vahana) of the respective gods - the bull Nandi for Shiva, the sacred swan Hamsa for Brahma, and Vishnu's Eagle Garuda. Precisely in front of Shiva temple stands Nandi temple which contains a statue of Nandi bull, the vehicle (vahana) of Lord Shiva. Besides it, there is also other statues, the statue of Chandra the god of moon and Surya the god of sun. Chandra stands on his carriage pulled by 10 horses, and the statue of Surya also standing on a carriage pulled by 7 horses.[9]. Facing Brahma temple is the temple of Hamsa or Angsa (sacred swan). In the chamber of this temple contains no statue. But it seems likely that there was once a statue of the sacred swan, vehicle of god Brahma. In front of Vishnu temple is the temple dedicated for Garuda, however just like the Hamsa temple, Garuda temple contains no statue. Probably this temple once contains the statue of Garuda, the vehicle of Vishnu. Garuda holds important role for Indonesia, which serves as the national symbol of Indonesia, also to the airline Garuda Indonesia.
Between these row of main temple, on north and south side stands two Candi Apit. Beside these 8 main temples, there's also 8 smaller shrines; 4 Candi Kelir on four cardinal direction of the entrance, and 4 Candi Patok on four corner.
The legend
The popular legend of
Loro Jonggrang is what connects the site of the Ratu Boko Palace, the origin of the Durga statue in northern cell/chamber of the main shrine, and the origin of the Sewu temple temple complex nearby. The legend tells of the story about Prince Bandung Bondowoso who fell in love with Princess Loro Jonggrang, the daughter of King Boko. But the princess rejected his proposal of marriage because Bandung Bondowoso had killed King Boko and ruled her kingdom. Bandung Bondowoso insisted on the union, and finally Loro Jonggrang was forced to agree for a union in marriage, but she posed one impossible condition: Bandung must build her a thousand temples in only one night.
The Prince entered into meditation and conjured up a multitude of spirits (demons) from the earth. Helped by supernatural beings, he succeeded in building 999 temples. When the prince was about to complete the condition, the princess woke her palace maids and ordered the women of the village to begin pounding rice and set a fire in the east of the temple, attempting to make the prince and the spirits believe that the sun was about to rise. As the cocks began to crow, fooled by the light and the sounds of morning time, the supernatural helpers fled back into the ground. The prince was furious about the trick and in revenge he cursed Loro Jonggrang to stone. She became the last and the most beautiful of the thousand statues. According to the traditions, the unfinished thousandth temple created by the demons become the
Sewu temple compounds nearby (Sewu means "thousands" in Javanese), and the Princess is the image of Durga in the north cell of the Shiva temple at Prambanan, which is still known as Loro Jonggrang or Slender Virgin.
Other temples around Prambanan
The Prambanan plain span between southern slopes of
Merapi volcano in the north and Sewu mountain range in the south, near the present border Yogyakarta province and Klaten Regency, Central Java. Apart from the Lara Jonggrang complex, Prambanan plain, valley and hills around it is the location of some of the earliest Buddhist temples in Indonesia. Not far to the north are found the ruins of Bubrah temple, Lumbung temple, and Sewu temple. Further east are found Plaosan temple. To the west are found Kalasan temple and Sari temple, further to the west are Sambisari temple. While to the south the Ratu Boko compounds on higher ground. The discoveries of archaeological sites scattered only a few miles away suggested that this area was an important religious, political, and urban center.
North of the Lara Jongrang complex
Candi Lumbung. Buddhist-style, consisting of one main temple surrounded by 16 smaller ones.
Candi Bubrah. Buddhist temple still in ruins.
Candi Sewu. Buddhist temple complex, older than Roro Jonggrang. A main sanctuary surrounded by many smaller temples. Well preserved guardian statues, replicas of which stand in the central courtyard at the Jogja Kraton.
Candi Morangan. Hindu temple complex burried several meters under volcanic ashes, located northwest from Prambanan.

Candi Plaosan in Prambanan (9th century).
Candi Plaosan. Buddhist, probably 9th century. Thought to have been built by a Hindu king for his Buddhist queen. Two main temples with reliefs of Boddhisatva and Tara. Also rows of slender stupas.
South of the Lara Jongrang complex
Ratu Boko. Complex of fortified gates, bathing pools, and elevated walled stone enclosure, all located on top of the hill.
Candi Sajiwan. Buddhist temple decorated with reliefs concerning education. The base and staircase are decorated with animal fables.
Candi Banyunibo. A Buddhist temple with unique design of roof.
Candi Barong. A Hindu temple complex with large stepped stone courtyard. Located on the slope of the hill.
Candi Ijo. A cluster of Hindu temple located near the top of Ijo hill. The main temple houses a large
lingam and yoni.
Arca Bugisan. Seven Buddha and
bodhisattva statues, some collapsed, representing different poses and expressions.
West of the Lara Jongrang complex
Candi Kalasan. 8th century Buddhist temple built in commemoration of the marriage of a king and his princess bride, ornamented with finely carved reliefs.
Candi Sari. Once a sanctuary for Buddhist priests. 8th century. Nine stupas at the top with two rooms beneath, each believed to be places for priests to meditate.
Candi Sambisari. 9th century Hindu temple discovered in 1966, once buried 6.5 metres under volcanic ash. The main temple houses a linga and yoni, and the wall surround it displayed the images of Agastya, Durga, and Ganesha.
Candi Gebang. A small Hindu temple discovered in 1937 located near the Yogyakarta northern ring-road. The temple display the statue of Ganesha and interesting carving of faces on the roof section.
Candi Gana. Rich in statues, bas-reliefs and sculpted stones. Frequent representations of children or dwarfs with raised hands. Located in the middle of housing complex. Under restoration since 1997.
Candi Kedulan. Discovered in 1994 by sand diggers, 4m deep. Square base of main temple visible. Secondary temples not yet fully excavated.

Tuesday, December 8, 2009

Ancient Harappan Civilisation



The Ancient Indus Civilization
1 2 3 4 MAIN


Introduction The greater Indus region was home to the largest of the four ancient urban civilizations of Egypt, Mesopotamia, South Asia and China. It was not discovered until the 1920's. Most of its ruins, even its major cities, remain to be excavated. The ancient Indus Civilization script has not been deciphered.Many questions about the Indus people who created this highly complex culture remain unanswered, but other aspects of their society can be answered through various types of archaeological studies.Harappa was a city in the Indus civilization that flourished around 2600 to 1700 BCE in the western part of South Asia.

Cities and Context The Harappans used the same size bricks and standardized weights as were used in other Indus cities such as Mohenjo Daro and Dholavira. These cities were well planned with wide streets, public and private wells, drains, bathing platforms and reservoirs. One of its most well-known structures is the Great Bath of Mohenjo Daro .There were other highly developed cultures in adjacent regions of Baluchistan, Central Asia and peninsular India.

Material culture and the skeletons from the Harappa cemetery and other sites testify to a continual intermingling of communities from both the west and the east. Harappa was settled before what we call the ancient Indus civilization flourished, and it remains a living town today.

The Saraswati RiverIn fact, there seems to have been another large river which ran parallel and west of the Indus in the third and fourth millenium BCE. This was the ancient Saraswati-Ghaggar-Hakra River (which some scholars associate with the Saraswati River of the Rg Veda). Its lost banks are slowly being traced by researchers. Along its now dry bed, archaeologists are discovering a whole new set of ancient towns and cities.

Meluhha Ancient Mesopotamian texts speak of trading with at least two seafaring civilizations - Magan and Meluhha - in the neighborhood of South Asia in the third millennium B.C. This trade was conducted with real financial sophistication in amounts that could involve tons of copper. The Mesopotamians speak of Meluhha as a land of exotic commodities. A wide variety of objects produced in the Indus region have been found at sites in Mesopotamia. This site tells the story of the ancient Indus Civilization through the words and photographs of the world's leading scholars in the US, Europe, India and Pakistan. It starts with the re-discovery of Harappa in the early 19th century by the explorer Charles Masson and later Alexander Burnes, and formally by the archaeologist Sir Alexander Cunningham in the 1870's. This work led to the the first excavations in the early 20th century at Harappa by Rai Bahadur Daya Ram Sahni, and by R.D. Banerji at another Indus Civilization city, Mohenjo Daro .

HARP and Indian excavations Since 1986, the joint Pakistani American Harappa Archaeological Research Project (HARP) has been carrying out the first major excavations at the site since before independence in 1946. These excavations have the shown Harappa to have been far larger than once thought, perhaps supporting a population of 50,000 at certain periods. These continuing excavations are rewriting assumptions about the Indus Civilization, as is recent work by archaeologists in neighboring India. New facts, objects and examples of writing are being discovered every year in India and Pakistan.
Harappa.com Almost 600 slides from HARP photographed by Dr. Jonathan Mark Kenoyer [University of Wisconsin, Madison] and Richard H. Meadow [Harvard University] appear on this Website, including the 90 Slide Introduction to the Ancient Indus Civilization. A detailed look at the discoveries from 1995-1998 at the actual site in Punjab describes the comprehensive evidence for a Early Harappan Ravi Phase dating to 3300 BCE. Another 90 slide section covers excavations in 2000-2001. It includes an essay on the early development of Indus arts and technologies. Another section explores the mysterious so-called granary and circular platforms at Harappa. A fifth 90 slide section covers further evidence for the Ravi and Kot Diji phases at the site. A 72 slide series by Sharri Clark [Harvard University] looks at ancient Indus figurines discovered in Harappa. There is also a 103 introduction and image series on Mohenjo Daro, the best known ancient Indus site in Sindh, southern Pakistan.Another 600 slides and essays by a number of other leading scholars of the ancient Indus civilization in India, Pakistan, Europe and America are part of this Website. Many more new facts and theories will be published here in the coming years, for we are only at the beginning of what are likely to be a long series of exciting future discoveries in the Indus and Saraswati river basin.





Monday, November 23, 2009

Aryans in India

Lord Ram was born in 5114 BC
SUNIT BEZBAROOWA & ARVIND JOSHITIMES NEWS NETWORK SATURDAY,NOVEMBER 08, 2003 02:12:42 AM
"Ram was and is for real. He was born on January 10, 5114 BC," Saroj Bala, IRS, Commisioner of Income Tax says, calmly, with the assurance of one who has tangible facts.
Taking on the contemporary historical interpretation of Ramayana as a religio-literary text, and Lord Ram as a semi-mythical figure, is this unassuming person who zealously devotes her spare time to research in history when she's not playing the tax mandarin.
And she has chosen the unusual combination of astronomy, Internet and literary texts to provide us a startling picture of Shri Ram. This might change the way we look at history and religion. We might refuse to begin reading Indian history from that comma, or hyphen called 'Indus Valley.' We might have to stretch the beginnings by a few thousand years because, as Saroj Bala says - Ram was born on January 10, 5114 BC.
Excerpts of an interview with the lady who has the intellectual courage to go beyond the obvious:
What got it all started...
As an amateur historian, I've always been interested in Indian culture and heritage. I am proud that we're Indians and the products of one of the oldest civilisations. However, British rule changed us; we developed a sense of being somehow inferior.
But I could never reconcile to theories like the theory of Aryan invasion to India in 1500 BC. That would make Indian civilization only 3,500 years old.
And if you choose archaeology to dig beyond 7,000 years, you'd have to dig more than 60 metres - something not being done in India as yet. So, archaeology is not the only answer. There's a lot of objective research of another kind that needs to be carried out in earnest.
So, how can we say Ram was born on January 10, 5114 B.C...
My colleague Pushkar Bhatnagar of Indian Revenue Service is the real originator of this theory. He acquired a software named Planetarium, used to predict planetary movements and configurations.
By entering in this software, precise details of planetary positions vis-à-vis zodiac constellations described by Maharishi Valmiki in the Valmiki Ramayan, it is possible to determine important dates starting from Shri Ram's birth-date to the date of his return to Ayodhya.
More than just Ram's date of birth...
The results have not just thrown up Shri Ram's date of birth; it has actually traced the entire sequence of incidents throughout Ramayan.
Pushkar Bhatnagar starts with tracing Ram's birth. Then he moves ahead in the narrative. Valmiki Ramayan states Ram was 25-years-old when he went to exile. When the configuration of planets described at this point is fed into the software, the date thrown up matches perfectly with Ram's age at that juncture of his life - 25 years.
Again in the 13th year of Ram's exile, during a war with Khar and Dushan, Valmiki describes a solar eclipse. The software proves that on that given day there was indeed a solar eclipse (with Mars in the middle). This solar eclipse and the particular configuration of planets could be seen from Panchavati (longitude and latitude plainly shown in the software).
Hanuman Saw 8 Constellations while flying to Lanka...
In the Sunderkand, when Valmiki describes Hanuman crossing the sea and returning from Lanka to Rameshwaram, he gives details of 8 constellations. Usually, one can see not more than 6 constellations at a given point of time. But since Hanuman was flying across, and it must have taken him approximately 4 hrs to get there, he could see 8 constellations - in two hours one constellation would have moved out of sight and another become visible. So, in a period of 4 hrs he saw 8 constellations!
Historicising Shri Ram. Man or God...
After researching on Shri Ram, I do believe he's a man who walked the earth in flesh and blood. There is an essential difference between the Valmiki Ramayana and the Tulsi Ramayana. Tulsidas was a devotee who looked up to Ram, but Valmiki was a contemporary. Valmiki has written Ram's life-history, as a biographer does - he's a contemporary of Ram, and this is not very different from what happens all over the world. Kings have always had their life-history written.
The submerged bridge...
Recently, NASA had put pictures on the Internet of a man-made bridge, the ruins of which are submerged in Palk Strait between Rameshwaram and Sri Lanka. This clearly should be treated as historical evidence that corroborates its mention in Valmiki Ramayana.
The puzzle of Indian history...
The presence of Ramayana, Mahabharata and Vedas cannot be explained by the short period between the decline of the Indus valley civilization and the Rig Vedic period. A civilization cannot suddenly burst into advanced writing.
One needs to look at various sources of history to re-build it. Especially when looking at ancient history. One needs to excavate, look at literature, ancient texts, astronomy.
Government apathy to archaeological diggings and investigation in this direction...
There's been a very strange development in the media and the people of India. We have started seeing ancient India as something equivalent to the word 'Hindu'. The very word Hindu came into circulation only after the advent of Islam in India. In Ramayana and the Vedas , there is no mention of the word 'Hindu'. At the most, there is only mention of terms like 'Aryavrat' or 'Bharatvarsh' and residents here are called as 'Aryans'. Since centuries, Christians, Muslims, Sikhs have been living in this country and it's their land as much as it is to a Hindu. Anything that has happened on this land in the past is their common heritage. But, unfortunately, politicians with vested interests have divided the people on artificial religious lines and making it appear that anything related to ancient India was perhaps related to Hindu, which is not the case and should not be the case.
There has never been any strong will...
It is not that researches have been not taken place. There has been excellent work done by noted historians like Sir Alexander Cunningham and Dr Lal. Cunningham has written as many as 21 volumes on ancient Indian history. But one needs special permissions to access these texts.
Unfortunately, Cunningham's work that has very important information has not seen the light of the day. Dr. Lal has pictured the ancient city of Dwarka and it can be read in 'The lost city of Dwarka'. He has listed out 1000 artifacts. Only 9 crores needed to be sanctioned by the government in placing a transparent tube to the sea-bed that could allow people to see for themselves the wonder that was Dwarka.
And now people equate the sum total of ancient history to 'a temple or no-temple' at Ayodhya. Delay in research also because science hadn't arrived...
Without the aid of science it is practically impossible to manually calculate the exact planetary configuration 7, 000 years back. It is science which is going to validate our history and prove that it is much older than 3, 500 years.
What would be the implications of your research on the society?
I seriously feel that there can only be positive effects of my research. In fact, Indians should seriously re-look how old is our history and culture. This is not the end of the research; it's just the beginning. People should be encouraged to do more in-depth research by all means such as archaeology, dating methods and oceanography.
Max Mueller had come up with the theory that Aryans had come to India in 1500 B.C. In the Internet, Max Mueller Foundations says that that they have re-looked at this theory and is of the opinion that this theory is no longer valid because Indian history is much older than that period. It's just that people have to open up their minds and find out the answers for themselves.

Wednesday, November 11, 2009

Bojjannakonda - Buddhist Sculptures



























Sankaram is a small village which is over SixKilometers from Anakapalli, Visakhapatnam Dist (A.P), India. There are two low contiguous rock hills running east and west which are locally known as Bojjannakonda. They contain some notable Buddist remains. Three huge stupas at three different places were cut with great difficulty from the rocks in these hills. The biggest of these is about nine meters in diameter. On the eastern side of the hills is a rock cut temple with numerous Buddist Sculptures and also a life size statue of Budda. Sankaram is a place of archaeological importance.


These sculptures are found in the year 1890 by the Britishers and also found gold coins in excavation of the ruins. The tourists particularly from Sri Lanka, Japan, China, Thailand and south asian countries are visiting this place continuously