English To Tamil Khajuraho Divine Temple English Book Free Download
Dwaine Hawke
The Lakshmana Temple is a 10th-century Hindu temple built by Yashovarman during the Chandela dynasty[2] located in Khajuraho, India. It is dedicated to Vaikuntha Vishnu - an aspect of Vishnu.[1] As part of the Khajuraho Group of Monuments, and owing to its architecture and religious importance, the temple was inscribed on the UNESCO World Heritage List in 1986.[3]
It is a Sandhara[1] Temple of the Panchayatana[1] Variety. The entire temple complex stands on a high platform (Jagati), as seen in image. The structure consists of all the elements of Hindu temple architecture. It has entrance porch[1] (ardh-mandapa), Mandapa,[1] Maha-Mandapa,[1] Antarala and Garbhagriha.
english to tamil Khajuraho Divine Temple english book free download
Download File https://ckonti.com/2yLREG
The wall portion is studded with balconied windows with ornate balustrades. It has two rows of sculptures (refer images of temple's outer wall) including divine figures, couples and erotic scenes. The sanctum doorway is of seven sakhas (vertical panels).[1] The central one being decorated with the ten incarnation of Vishnu. The Lintel depicts goddess Lakshmi[1] in the centre flanked by Brahma and Vishnu. The sanctum contains four-armed sculpture of Vishnu. One of the niches has the image of the sculptor and his disciples at work.[4]
The Khajuraho Group of Monuments are a group of Hindu and Jain temples in Chhatarpur district, Madhya Pradesh, India. They are about 175 kilometres (109 mi) southeast of Jhansi, 10 kilometres (6.2 mi) from Khajwa, 9 kilometres (5.6 mi) from Rajnagar, and 49 kilometres (30 mi) from district headquarter Chhatarpur. The temples are famous for their Nagara-style architectural symbolism and a few erotic sculptures.[1]
Most Khajuraho temples were built between 885 CE and 1000 CE by the Chandela dynasty.[2][3] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometres (7.7 sq mi). Of these, only about 25 temples have survived, spread over six square kilometres (2.3 sq mi).[3] Of the surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism, and expressiveness of ancient Indian art.[4] The temple complex was forgotten and overgrown by the jungle until 1838 when Captain T.S. Burt, a British engineer, visited the complex and reported his findings in the Journal of the Asiatic Society of Bengal.[5]
When these monuments were built, the boys in the place lived in hermitages, by being brahmacharyas (bachelors) until they attained manhood and these sculptures helped them to learn about the worldly role of 'householder'.[6] The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7] Because of their outstanding architecture, diversity of temple forms, and testimony to the Chandela civilization, the monuments at Khajuraho were inscribed on the UNESCO World Heritage List in 1986.[8][3]
Cunningham's nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[12] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[13]
The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are located near a small town also known as Khajuraho,[14] with a population of about 24,481 people (2011 Census).
Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[15] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments.
The monuments are about ten kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.
The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[19] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[20]
The first documented mention of Khajuraho was made in 641 by Xuanzang, a Chinese pilgrim who described encountering several dozen inactive Buddhist monasteries and a dozen Hindu temples with a thousand worshipping brahmins.[21] In 1022 CE, Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar; he mentions Khajuraho as the capital of Jajahuti.[22] 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.[20]
Khajuraho temples were in active use through the end of the 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"[23][24] 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.
The central Indian region, where Khajuraho temples are, was controlled by various Muslim dynasties from the 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][16] In 1495 CE, for example, Sikandar Lodi's campaign of temple destruction included Khajuraho.[26] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[27][28] Over the centuries, vegetation and forests overgrew 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.[29] 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, F.C. Maisey prepared earliest drawings of the Khajuraho temples.[12]
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.[13] 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 pray.[13][30]
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).[31] Local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[13][32]
Of the surviving temples, six are dedicated to Shiva, eight to Vishnu and his affinities, one to Ganesha, one to Sun god, three to Jain Tirthankars.[13] 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.[34] 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.[13] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[33]
Of all temples, the Matangeshvara temple remains an active site of worship.[33] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[13]
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.[44]
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.[30] The square is divided into perfect 64 sub-squares called padas.[42]
Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[41] 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.[46] 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.[47] This fractal pattern that is common in Hindu temples.[48] 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.[11]
7fc3f7cf58