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But the powerful Mahomedan Muslim invaders launched a death push through all northern India. In the medieval period, India lasted six long centuries without invasions and conquests by foreign countries, and only experienced internal civil wars. After that period, India was sometimes influenced by Hinduism. The pilgrims visiting this area even today have kept up the practice as the Buddha taught, and many improvements are seen here.

In C. While the king was a Hindu, he never went against Buddhism. On one hand, the king performed the traditional Hindu festivals, and on the other hand he showed interest in Buddhism by constructing a Chaitya stupa where Buddhists could worship. Many such conflicts occurred during those times. The new king ruled throughout the whole of northern India, ranging from the Arabian Sea to Magadha.

Some even shaved their heads so they could pretend to be monks living the spiritual monastic life in order to actually demolish Buddhism and thereby receive various benefits. Hinduism did the same, by borrowing many icons from Mantraism. B f 23]. These similarities were attained in the IX-X registers under the influence of the kings of Pila. After detecting Kanauj, Mahmud took hold of Katehar Rohilkhand.

During that time, Tibetan Buddhism also made a recovery. There was a stele inscribed in the year The inscription was recorded in the year Kalchuri Samvat, which is equivalent to C. King Karadadeva ruled the state for six years. The nephew of King Chandradeva was Govinda Chandra, who became the most famous king of this lineage. These let us know that the king managed very well to recover the works and fame of the previous Kanauj golden time. The role of that king was likely performed for some 40 years, from to These movements were only within a small scope, however.

Because of this, the role of Hinduism comes to play in that time. Tajul-ma-irsir, a record of Mohammedan, states that Mohammedan ordered 1, stupas to be pulled down and to be replaced by some Muslim mosques. The blood-red sea of dead Hindu followers covered the ground. It seems clear that the Muslim King Mohammedan was not even aware that Hinduism was essentially different from Buddhism.

Even though sometimes the Hindu rulers also supported Buddhism, that was not enough to further expand Buddhism during a rapid development of Hinduism. As a result, the practice of Buddhism was greatly decreased. The emergence of the Arab peoples in the eighth century also played a part in the decline of Buddhism.

However, the moral degeneracy in sangha was the primary cause. Hindus were less respected than Buddhists. One of the last blows leading to the decline of Buddhism in the twelfth century was the Mohammedan Turkish military invading India, like crude grasshoppers swallowing tiny spiders. The collapse of Hindu palaces did not lead to the fall of Hindu civilization in India. Describe the politics and behaviors of Hindu kings in the medieval period.

Because of this, people think that he belonged to the non-Aryan people. This is, however, no reason to conclude that the ideas of the poet were wrong. D f 54 orderly number in the list is D f The latter is more ancient than the former. But there also exists proof that it rose before that time.

In the eighth century, a great decline in Buddhism throughout India was happening; the secret Buddhism sect began to develop see H. Waddel has explained this method as a magic research. But the monks and sisters from the family belong to China, in accordance with this law. This practice has spread widely and is seen in Nepal, Tibet, and Thailand.

Akshay Kumar Moitra C. Hara Prasad Satstri C. Mahomedan has never been here before. Smith, Early History of India 2nd ed. See Elliot, History of India, vol. See Lane Poole, Mediaeval India, p. They include a small statue, a seal, a vessel, and many other items. These antiques were buried in the ground over some 15 centuries, ranging from the third century B.

The stone is polished like a mirror and not effaced by weather. Sculptured architecture throughout the world cannot compare with this masterpiece, and the way of creating this work is still a secret. Those who visit there can contemplate the ancient architectures and sculptures that were buried over many centuries and are now being discovered and displayed. They remind viewers of the golden age of Buddhism.

Other remains are the foundation of stupas, temples, main shrines, chambers, yards, niches, reliefs, grounds, proofs, stone railings, wells, tunnels, and so on. Its existence reminds us that it is possible that there are still other relics under the ground. He stole some of its materials and built a residence for himself. Therefore, he employed some men to dig into the earth at this place. Inside this vessel, there was a marble vessel in which some bones, pearls, gold pots, and corals were found.

The contents of this vessel were thrown into the river Ganges. There were two other vessels to be found. It is not clear whether the bones inside the marble vessel were of the Buddha or of any of his disciples. Besides these two vessels, an image of the Buddha was also found there. This image is now kept in a museum at Lucknow. A portion of it was found at Jagatganj. This ditch is very large and circular in shape. Duncan also sent information to the Asiatic Society of Bengal about two vessels.

According to the view of one group, a certain queen died on the funeral pyre of her husband, and the surviving members in the royal family carefully preserved her bones in the vessel. Another view was that after the cremation of the dead body of a certain person, his bones were kept there, to later be thrown into the Ganges.

However, Mr. Duncan tried to prove that both these views were wrong and insisted that those bones were actually of a disciple of the Buddha. In support of his own views, he mentioned the image of the Buddha that was dug out along with the stone vessel.

There is no doubt that the stupa was connected importantly with Buddhists. This makes subsequent excavation work easier. Colonel C. Mackenzie was the first man to begin this work, in The colonel took action to make several more excavations and found some of the ancient relics that are now kept and displayed at a museum in Calcutta.

He carried out similar excavations in almost all places of ancient vestiges in India, and from his findings many subsequent scholars have been able to make comparisons to other finds and to do their research more easily. In the years , Cunningham began examining the three principal halls of this site. Sherring, cited below.

Next, Cunningham examined the Jagat Singh Stupa and ascertained the real site of the ancient Buddhistic antiques. He believed that these figures had been kept in a neighboring temple. It can reasonably be said that once the persecution of people with different faiths began, some monks came to this site and brought certain images with them.

Vogel considered this view to be possible. Noticing that some of these figures bear a Gupta inscription, he came to the conclusion that they had been concealed at the time of the Huna invasion. Sherring narrated a detailed account of these things in his book The Sacred City of the Hindus, and suggested that there was a great deal of precious wood available in Deer Park, growing only a half-mile from the stupa up to the peak of Chukundi in the south.

I saw the built wood burned to coal and wood fibres burned by half. Kittoe also saw these; besides, there are traces of flame on pillars, umbrella, and images Through these discoveries, the impression of great disasters of flame impacted on the mind of Mr.

Major Kittoe. As he concluded in similar words: this site is leveled; monks, stupas, images and everything is burnt. Bones, iron, built wood and images are scattered everywhere It has been burned several times and much destroyed. Regretfully, he died before the results of his research could be published.

The letter he wrote to Mr. Cunningham is the only source of his research work. Kittoe discovered many other figures, which now are kept and displayed at the Lucknow museum. In , Mr. Kittoe, Mr. The ancient relics discovered by them were, however, kept for a long time in a secret compound area in Queens College. Thereafter, Mr. The ancient relics mentioned above were usually moved to museums at Calcutta or Lucknow. When a road connecting that place with Ghazipur Road was being constructed, a Buddha image was found deep in the earth.

With a decree from the local government, the enthusiastic antiquarian Mr. Oertel began his excavation work in the winter of , with the help of the Archaeological Department. This department proposed to the government that the relics dug out should be preserved in the local museum. At first, the government granted Rs for the cost of the excavation work. But as its results proved highly satisfactory, the authority provided a further 1, Rs.

The world is indebted to him for the wonderful discoveries he systematically made and documented scientifically. As the result of his work, no fewer than architectural and sculptural relics and 41 inscriptions were discovered in one season alone. His findings included: 1. The main shrine 2. Cunningham 95 feet in both length and width. In this place, there are some quadrangular stone tablets on which are engraved the figure of the Buddha, the Wheel of Law Dharma- chakra , monks, stupas, deer, and other things.

The principal door leading to the yard measures 39 x 23 feet. On the side of this yard is a chamber. In the middle of the foundation between two stone pillars are some idols inside the shrine; it looks like an altar niche. On all sides are narrow spaces only about 1. To the west of these two pillars there are a chamber 4 feet wide and a smaller chamber that cannot be reached through the principal door. The pillars inside the shrine are 17 feet high. The chamber to the west is 28 feet long and the chamber to the north is 7 feet long.

The western and southern chambers are A space is about 50 feet long but the east of the shrine has been cleared. In this place, a yard was made of small pieces of stone that may still be seen. A portion of the eastern wall of the shrine as well as its foundation are made of stone.

Beside this portion and the four pillars mentioned above, the shrine was built of long-shaped brick; an examination of these blocks of stone shows that they did not originate from this shrine. In some chambers the blocks show engraved figures of Buddha. On several, swans have been engraved, arranged in a line, along with lotuses. Behind it are engraved six Chaityas in three lines. There are also figures of a woman and a child, both represented with folded hands and in a kneeling posture next to the window.

On the other side of the window is the figure of a woman in a dancing posture. The inscription says that this figure was offered by Sthavira Bandhugupta. There is nothing special in the east of the shrine. In the southern chamber in the yard, a headless figure of the Buddha may still be seen. The southern wall still stands 12 feet high.

Under the western wall of the room is an ancient stupa yet to be discovered. Its foundation has four sides made of brick. This railing is square- shaped and each side of it is 8. It also bears two or three illegible letters inscribed on it. The northern part of this stupa is round. It features a massive wall 10 feet high and 21 feet broad. It has been known since its excavation that when this wall was built, the stupa and the railing were very carefully covered with brick.

The builder might easily have broken them but in fact took care to preserve them. Some mounds of brick built on the other sides of this plot were preserved at the time of excavation. There is a foundation 45 feet long southeast of the shrine. It forms the eastern boundary of the excavated area. In the west of this place are four brick stupas constructed one upon the other. West of these stupas is the foundation of two other small shrines.

From the space to the west of this up to the western boundary of the area excavated, many stupas and their foundations can be seen. To the south is a foundation of four stupas, as well as a Boddhisattva statue, a stone umbrella, and a stone pillar, all belonging to the time of King Kaniska.

The umbrella had broken into pieces while the stone statue and the stone pillar were each divided into three parts. The inscription of two lines at the foot of the Boddhisattva statue and four lines in the fifth part are similar to the first four lines inscribed on the pillar. From the extant inscriptions on the back of the statue, Dr. Vogel infers that the idols in those days were not placed close to the walls of the shrines, as they are at present.

During the excavation, a brick-built path surrounding the Jagat Singh Stupa was discovered. On the map, Cunningham showed the position of four mounds of earth around Jagat Singh Stupa. Of these, only the southern one still stands today, as the others were removed at the time of excavation. On this western mound, Mr. A number of ancient relics have been dug out from the ground.

The script of these inscriptions is of a comparatively later date. The pillar was found in a ditch 10 cubits deep. Under the lion capital there was a Wheel of Law Dhamma-chakra. A number of yards around this pillar were discovered. A portion of the pillar below this level no longer appears polished, but the portion above it is nicely polished as smoothly as a mirror.

Above 5 feet there is one path paved with red blocks of stone resembling those used at Muttra. Three feet above that are stone tiles of unequal size, the highest portion of which is made of small pieces of stone. In , the engineer F. Oertel undertook the work of excavation on behalf of the Archaeological Department and his work, called the Annual Report, was born. One highlight was uncovering a famous image of the Buddha in a beautiful position of turning the Dhamma Wheel - the most ancient art in Indian Buddhism found since the reign of Gupta.

John Marshall, the Director General of the Archaeological Department, personally took over the work of excavation, with the help of a Norwegian Indologist named Dr. From that time on, the work of excavation was carried out over a greater area than in previous periods and concentrated on areas to the north, since the southern portion had been dug out long ago. The number of images found in the north was less than those found in the south, and the former relics are more valuable for many reasons.

As a result of the excavation in , there were statues and 25 inscriptions on stone tablets that were discovered. Another figure of the Buddha, made in the Gandhar style of sculpture [B 6 ], and the gift of Dhanadeva, was found northeast of the main shrine; and an inscription dating to the second century C. In , Marshall began an archaeological excavation in the open area under which he discovered the large area to the south and north of these remains. Konow, Dr. Marshall again undertook work that involved excavating the land lying to the north.

According to him, the date of these rooms was between the fifth and eighth centuries C. He also excavated the land around the Jagat Singh Stupa and found evidence that the stupa had been repaired no fewer than seven times. During his excavations, a number of Buddhist and Hindu deities as well as 23 inscriptions were discovered.

Besides these, plenty of bricks, earthen seals, garlands made of earth, and parts of doors were dug out. Among the ancient relics found were a foot high figure of the Mahadeva with 10 hands [B. The outcome of this excavation work was successful beyond all expectation.

At the foot of these statues were inscriptions relating to grants dating from the time of Kumargupta II; he also found other important relics. Earlier, in , he had undertaken work to the east and west of the main shrine and discovered an inscription from King Kumaragupta II and Buddhagupta. In , Colonel C. Mackenzie was the first person in charge to start excavations.

Marshall , Hargreave , Sahni , and others,. Describe the contributions made by the archeological excavations of Colonel C. What are the antiquities that Alexander Cunningham found during his archeological excavation? Briefly describe the process that these archeologist-historians used in their work. IX, p. Elliot, Views in India, vol. Archeological Survey Report, I, p. Malalasekara, vol.

These inscriptions were installed in many different places by various individuals. In general, they can be grouped into the following four kinds: 1 the decrees, 2 the promotion of certain individuals, 3 offerings to the temples, and 4 Sangha. Some of them are carved on stones, reliefs, umbrellas, statue bases, bricks, stamps, stucco, markers, earthenware pots, and so forth.

With regard to the historical perspective, all these antiquities are of high value. From the shapes of inscriptions, historians thought they could guess at their sources. Its workmanship has attracted the admiration of viewers worldwide. Oertel, who discovered it, deserves great gratitude from all students researching Indian antiquaries.

Its lower portion today lies buried under a stone shade in front of the western door of the main shrine. The other inscription is a grant. Boyer, Senart, Thomas, and Vogel, as well as Dr. Venis and other archeological experts, have researched the inscription minutely. Though they differ in some minor details, there is general unanimity among them as to their interpretations.

Its initial three lines are so effaced that the first sentence cannot be seen and understood. The first item in this inscription is the schism in the Sangha because of non-harmony therein. The second item is a decree of punishment by the court to those who intend to create such schisms. Those who commit schisms were ordered to be expelled from the Sangha. The officers also have to copy and take the inscriptions to all provinces. This inscription has proven to be highly valuable to Buddhist research scholars.

The emperor made this proclamation in accordance with Buddhist law that was made at Pataliputra. Sangha should not split; anyone who commits will wear white dress and be compelled out of the community. This command is to be reported to the Sangha. The emperor said that: Let this be copied and handed to the Sanghe and the laity.

Buddhists coming to join Uposatha Day should know and practice it, and the Mahamatras will come to check on that day. The first part records the imperial behest: If any Bhikkhu or Bhikkhuni attempts to create schism in the Sahgha, he or she should be made to wear white garments and be expelled from the Sangha.

The first portion of these three inscriptions is badly effaced. They were informed that the command must be copied and announced to everyone. The king was eager to enforce the Sangha to conform to the Buddhist Vinaya and to discharge those who commit the vinaya. Ceylonese Buddhist history also mentions this order. The son of Maudgali, Sthavira Tishya, presided over that assembly. The inquiry took place to show that most of the monks were not real Bhikkhus.

Hence, they were forced to wear white garments and to go out of the Sangha. Thereafter, those monks who left, real Buddhist practitioners, observed the Uposatha Day. It is therefore clear that his pillar was not built before the appointment of these overseers, which occurred in B. Their date seems to be before the second century B. The whole railing was made by raising subscriptions. Vogel was the first person bringing the inscription out of the earth and also translated it.

Then Dr. Venis deciphered some letters that had not been deciphered before and discussed it in a scholarly manner. According to Dr. Vogel, the date given in this inscription is from the Kaniska age. It is written in the same characters, and in it he was described as a king. Their dates belong to the third year in the King Kaniska dynasty. Vogel described and explained them in detail. Its pedestal bears an inscription with three lines, which were discussed in several journals by Rajendralal Mitra, Prof.

Dowson, and Dr. The latter offered the Boddhisattva statue, an umbrella, and a pair of scissors. Vogel thinks that these two persons mention the cost and that the actual gift was offered by a Bhikkhu. Therefore, it is not implausible to think that the gift was offered by Bala. Their connection with the Saka empire was historically established during the first century C.

This inscription is one of the 25 inscriptions dug out during the excavation work of A description of these sects was gathered from rock inscriptions found and also in other accounts. Vogel says that the first inscription dates to the fourth century C. This may also be known from the Tibetan accounts. The former seems to have a late date and appears to be effaced; there are many Sanskrit scripts incised on it. Moreover, from the accounts of I-Ching, the Sarvastivadins grew powerful toward the middle of the seventh century C.

Another noteworthy stele from that age was discovered in an excavation done around It was incised on a lightpost; judging by the shape of its letters, its seems to date to the fourth or fifth century C. Vogel understand the effaced letters. Such seals bear the symbols of the wheel, the deer, and other objects. The alphabetical symbols used in this inscription that Dr. Vogel discovered seem to belong to the sixth or seventh centuries C. This name continued down to the Govinda Chandra period, just as the inscription wrote.

There is no doubt that this name is a commemorative place where the Wheel of Law was set in motion. His date was 89 C. The letters of the inscription seem to be from the ninth century. The second inscription bears the No. It bears the No. D 1 8 but it is now in pieces. This transcription has great value. This inscription was likely issued by descendants of Tripuri, in the Chedi age, in the year of Kalachuri Samvat. This showed that Karnadev, in the year C. In short, this inscription focused on these matters: 1.

It might be a Gandhakuti. This copper plate has not yet been discovered. His son, Akbar, incised a stone inscription there in the year in order to commemorate the occasion. His son Akbar projected building a lofty edifice here. Thus, this stupa was built in the Hijiri period in The above inscription was discovered inside this stupa. Archaeological Survey of India, New Delhi, fifth edition, If there is any monk or nun to break the rule, that person must wear formally the great robe, go to the assembly, and sincerely make the penance ceremony.

This principle must be approved which all the monks and nuns must take action. The decree is engraved at the meeting hall in order that sangha must strictly obey Vogel, Epigraphia India, pp. XXXIX, p. Banerjee, Sahitya Parisad Patrika, , B. VII, no. VI, p. Its date is in the second century B. Archaeological Survey Report. Maha Bodhi Society of India, Calcutta, Agrawala, Archaeological Survey of India.

New Delhi, fifth edition, It should be researched further. So the matter of whether it is in fact the original name of the stupa will probably continue to be argued. There were some proofs found of the carved scripts that clarify this matter. It is no wonder, then, that these names would be of these two stupas. It was possible that the stupa was built on the spot where the Buddha preached Dhamma-chakra-pravartana to his five disciples. This is also associated with Dhamma-chakra.

It is, however, certain that there is a place for doing meditation. Next to the main shrine is a place thought to be where the Buddha liked to walk meditation. Thus, the spot where the Buddha both used to sit meditation and to walk meditation were located in that same site. As a matter of fact, a stone box found inside the stupa contained a casket holding some relics and ashes. However, the relics were unfortunately thrown into Ganga River by the order of Jagat Singh.

This casket was lost but the stone box still exists and is on display in the Indian Museum in New Delhi. On the railing of Bodhgaya, a ruined stupa had been used as the main shrine for worship. It has a long hall around to the end as well as a circular hall.

It is correct that the stupa stands in the end of the hall like in the Maharastra main hall; there are a stone pillar and a Dhamma wheel to be worshiped inside it. During the time of excavation in , an interesting collection of carved patterns was discovered. They were all made of marble chunar and polished to great smoothness. Some people thought capital statues looked kingly because there were crowns on their heads, so they could have belonged to royal clients.

There is nothing left of it, however, so people can only see remains belonging to other sculptures like it. There are two foundations and two stupas at each corner, decorated with designs of window drapes and with marble pillars at the corner of the door. The early main shrine once featured a Buddha statue.

It marks the road where the Buddha used to walk mindfulness and meditation. Nowadays, visitors who are followers of Buddha also practice their silent walking with formal mindfulness down this holy path. In that case, inscribing the decree on a pillar might have prevented the Sangha-split; this seems quite possible.

To first-time visitors, various sanctuaries and shrines dotted around the sacred site look chaotic, while fragmented stupas seem orderly. However, things are best seen clearly when viewed in the right order, below: Monuments can be divided into three groups. The last group is in Deer Park. Storehouse of Brahman: It was used to keep inscriptions of Jain and Brahma.

Shreyanahnath shrine of Jain. Items 3 and 4 do not belong to ancient sculptures, but they are still mentioned here for easier recognition by visitors. Now it is only a massive, round foundation. It was built on a previous foundation in the Gupta period the eighth or ninth century. It was built by King Akbar in to commemorate the place where his father visited. There is an inscription written in the Persian script. The low portion of this stupa is today nothing more than a mere heap of earth.

An octagonal structure made of brick stands on top of it. Cunningham sank a well below the octagonal structure but found nothing of importance there. Sir John Marshall also was of the opinion that it was near this place that the Buddha met his five disciples.

Oertel carried out excavation work in the ground to the north of this stupa and discovered a host of ancient relics. On the outside of the boundary wall of the stupa, there are some niches designed for keeping images. Oertel held that this stupa was feet in height.

However, its present height with the inclusion of the brick-built steeple is only 82 feet. During excavation work, a background of a large monument was discovered with three square halls. There are many niches in the outside wall. A large background and a tall monument [exist] which is equipped effectively with many types of artist sculptures and rare quality material.

At every level, there are various niches. Although there is a great octagonal pillar on the surface peak, there are no surrounding bell towers. Entering the gate, then going straight instead, visitors will follow the guided path to the Archeological Department.

This architecture has a normal shape, including the 9. There is a small dry well with an iron net cover at the top. The diameter of the well is 1 m x 1 m, the depth is about 15 m, and the bottom is completely dark. The height of the well from the soil on up is about 0. Next are the wall and four cylindrical cylinders. These rooms have collapsed.

Monastery V has a There is a well in the center whose size is similar to that of the seven monasteries. Outside the rooms, many eaves are supported by the pillars. North of the monastery is the main chanting hall. This structure is known as a typical sculpture dating to the Gupta period and following times. These procedures are proven by the fact that the original users noticed a very large fire suddenly breaking out, at which the monks quickly left the food behind to escape burning.

Hurri[ed]ly run away Above the roof, there are also signs of rusting, sketched coal wood roof with nails, mixed with brown broken brick and dirty garbage that rises some 6 feet to the top of the present wall. Each thing bears the bad consequence of intense flame.

The wall is still standing but the earth turned out to be lime. The brick monuments are baked to a highest temperature as firm as a baked-brick work. During his time at the site, by implementing the archeological excavation process, Mr. Oertel concluded that this warehouse was built without a door so as to contain the broken statues and reliefs.

The rectangular storey has a fence surrounded by a shadow of green trees. It has a pink color, with 32 round pillars; each has a size of 0. Among them, there are some important antiques, such as: G. In the nice paintings are recounted the life of Mahavira, the founder of Jainism, who was older than the Buddha by 10 years.

It was a large brick stupa that Dewan Jagat Singh collapsed to steal its bricks. A very beautiful vase has been found here. The vase is displayed in the museum in Calcutta. The last construction was carried out in the eleventh century in parallel with the main monument.

Surrounding the outskirts, there is a 1. The fourth and fifth constructions were executed during the ninth through eleventh centuries. It was possibly used for charity, judging by a number of mortar pestles on the table. It may have been built in the eighth through ninth centuries of the Gupta period, but it was constructed to overlap old rooms.

It was built in the fifth century to memorialize the place where the Buddha first turned the Dhamma wheel Dhamma-cakra- pravartana. In fact, it has been renovated many times. Reaching an astonishing height of This strategy makes for a full, round image like a Every brick layer was put together with a series of iron pegs and then was very skillfully engraved. The low part consists of large bricks with a number of iron corbels; some of the corbels can be found in the northern foundation while the upper part of the body is made of bricks.

The original stones were lost, having been robbed by Jagat Singh from the factory. This octagonal monument grows gradually smaller to the peak. Each side of the octagon has a niche yet to be finished, which means there might have once been a statue inside. The height of the monument is divided into three phases; the middle stage is a series of artistic patterns circling the monument.

The upper and lower parts feature many elaborate decorative figures, such as human beings, animals birds, an elephant , flower styles chrysanthemum, lotuses with branches , all of which are carved beautifully. Their flowers and patterns are more likely the design of these embroidered cloths. The colorful flowers, human pictures, birds, and other carvings are very beautiful.

Some resemble the work of the handmade- art architects from Sri Lanka. From that period on, Mr. But indeed, the similarities between the two groups have never definitively proven which one follows the other, but rather just suggest a connection between the two communities. Evaluation of this pattern is similar to those of the VII period. In , he started drilling at one point from the top to the foundation. Then the hole was connected and followed by a manmade tunnel where he found a thin The base is a series of multiple layers of concrete.

There are two different inscriptions on the eave; the first one belongs to the second century B. On the east side of the main hall is a path through a large rectangular yard showing broken shrines of various sizes. The inside main hall is 64 feet square. The pillar is made of chunar polished marble stone and was originally On the low part of this are four Dhamma wheels and four standing animals horse, bull, and other animals in alternating order.

The next lower part is the line patterns of flowers on the round base, with the size The pedestal is completely tapered, with a diameter at the foot of The third epitaph was engraved in the beginning of the Gupta period. The basement and ladders are made of stone but roof and niches are bricks. The statue is as tall as a real person. Even though basement has subsided, the meter or more wall remains. The exterior front is a feet-high pillar that is a nicely polished blue gem like a bright light.

The present form indicates that the temple has been chronicled since the Gupta period. Now this, bhikkhus, is the noble truth of suffering Two front ones are 1. Maybe they used to support the altar. These eaves are outstandingly carved in a whole chunar stone piece with the highest level of fitness and polish.

Venis seemed to accept it. This stupa is 25 meters high and After the Gupta period, this stupa was badly damaged, apparently in terrible flames. On the foundation, there are traces of a new construction that was going up over the previous one. Using the same master plans, there is a path leading to the big main hall and many rooms at four directions that are connected by the small side corridors.

It is now possible for visitors to approach the northeast side at the turn of the path and to follow the way to the main hall at the north. Both sides have basements of rooms, halls, and stupas. Many of the statues and pillars have been dug from there.

Most of the monks were apparently living there. The first temple has many resident chambers, with surprising evidence of a well along with water pipes and drains. These pipes take the water to the water pond at the east. The second temple is located in the west. The third is on the east side of the first temple, situated in rather low land where traces of wooden doors can be seen.

A little farther to the east side, along the high land, the fourth temple can be viewed. This area has been dug out thus far to a range of meters from east to west, and there is a range of rooms in the center. The temple has a large main hall at the west while the chambers are located at the east, north, and south.

The 2. It looks very gentle and pretty both inside and out. All these chambers are no longer available to visitors. This temple has two doors with a gap of The temple was constructed right over the previous ones. It has a tunnel with a width of 1. She is happy at the charity and offering. Her walking shape is as the movement of a powerful elephant. Her kneeling at the feet of the Buddha is so devoted.

People sing songs to appreciate her characteristics, compassion, and conduct. Her spiritual fragrance is perceived far and near. Because the Dhammachakra-Jina temple was established on the ground of two previous monasteries, it is hard to recognize the great master plan of this temple. The monastery includes many ranges of rooms and has a wall fence facing south and more than meters long.

The main gate is located on the eastern side; at the southwest corner there is a tunnel. One of them is the second monastery at the border of the west, and another is the third monastery at the eastern gate of the second monastery. West of this place is the special feature of eaves with roofs progressing to an ancient altar. The entire There is a water well near the Deer Park. The diameter of the well is 1. Most of the sculpture areas found in this area belong to the middle ages.

It has a large, There are approximately nine rooms. The surface of the yard is made of brick. There are pipes to convey rainwater under the soil. The chambers are located on the south side. The average height of each wall is 3. On the ground, there are 2-meter-tall round pillars with peaks broken, making it impossible to guess their original height.

There are some rooms at the north and eaves at the eastern side. There are eight pillars, each 1 m wide and 1 m high. There are many shapes: the 2 cm bottom has a square figure; the 2 cm frame is octagonal; the next frame of 1 cm is round; the next of 2 cm has wavy lines; and the last is square. There is a big 3. It has been dated to the twelfth century and was found at the wall on the eastern side. This entire area served as a resident shelter for the deer; no one had the right to hunt, shoot, harm, or kill them.

Therefore, the deer there were free to run hither and thither without fear. Since its early days, it has become even more protected year by year, so the park is often crowded with spotted deer. Today, visitors can see hundreds of the beautiful, yellow, spotted deer of various ages and sizes.

They seem to be enjoying their life here among the pilgrimages. Visitors are happy and interested to see deer jumping and running about innocently. Notes 1 Archaeological Survey Report. XIV, from p. Journal of Asiatic Society of Bengal N. Annual Progress Report for Annual Report Hargreve, P.

This is a source of boundless knowledge about the rise of Buddhism from the past to the present and even to the future. The museum was built to preserve and display the antiquities found in and around the site, dating from the third century B. Oertal built a warehouse adjacent to the excavated site to maintain and preserve artistic works, inscriptions, and other antiques.

But because the number of relics increased year after year, the storehouse soon lacked enough space to conserve these relics. So Mr. The master plan of this museum was constructed by architect James Ramson, with the aid of government grants, and completed in The plan is still used for preserving, exhibiting, and researching the ancient finds.

It is one of the most perfect museums in all the world for preserving antiquities. The museum contains five galleries and two verandas. In the front, there are flower gardens and faucets spraying water to make the over scene even more beautiful. In other galleries, many antiques with high artistic value are also exhibited.

The verandas on the northern and southern sides are named Vastumandana and Shilparatna. There are some antiquities such as rudimentary huge images mounted in two lobbies. They are fenced with patterned barbed wires, for protection, but visitors can observe from outside or they can enter from the gate at the corner of the room. The Lion Capital is the manifest sculpture in the Mauryan period, dating to the third century B. It is 2. A bell mount, formed of lotus petals 2.

A round pillar 3. Four lions standing back to back, each facing in one of the four cardinal directions 4. A wheel with 32 spokes which was later adopted for the Indian flag The group of four lions was engraved skillfully and naturally. Many valuable gems formerly decorated their foreheads. Each is separated by a smaller wheel, or dharma-chakra. The lion capital is truly a masterpiece for the ages. There are many ways to explain its meaning.

First, the Dhamma Wheel Dhamma-chakra- pravartana presents the Laws; four lions delivering the voice of the Buddha preaching the Dhamma, four animals running as a symbol of four directions, four Dhamma Wheels are intermediary, and a lotus as a symbol of creativity. Here, it is to be noticed that each of these has been represented as moving.

All these figures symbolize that Buddhism will last so long as these animals continue to live on this planet. Below these figures there is a portion of the pillar shaped like a bell. The portion below this is all of one piece with the pillar. This entire capital is displayed in the main hall of the museum. The pillar stands at the very place where it was dug out. The pillar as well as its capital are made of sandstone. The gloss, smoothness, and color of the Vajralepa are admirable.

It is wrong, however, to describe the lotus as having concave petals like an inverted lotus; in fact, it is not a kind of lotus. They are believed to symbolize the Buddha, the Enlightenment, or God. Next to each animal is a Dhamma Wheel, each one of which has a golden crown. The top of a bell vessel shows four lions standing back to back on the wheels. There was a hermit crab inside and it pinched her ear.

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