History of Somapura

                                             History of Somapura                                                                                                                                                                                              Mahavihara  

Somapura Mahavihara

Various cloisters grew up amid the Pāla period in antiquated Bengal and Magadha. As per Tibetan sources, five awesome Mahaviharas emerged: Vikramashila, the head college of the time; Nalanda, past its prime yet at the same time renowned; Somapura Mahavihara; Odantapurā; and Jaggadala.The cloisters shaped a system; "every one of them were under state supervision" and there existed "an arrangement of co-appointment among them ... it appears from the proof that the distinctive seats of Buddhist discovering that worked in eastern India under the Pāla were viewed together as shaping a system, an interlinked gathering of foundations," and it was regular for awesome researchers to move effortlessly from position to position among them.

The uncovering at Paharpur, and the finding of seals bearing the engraving Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya, has recognized the Somapura Mahavihara as manufactured by the second Pala lord Dharmapala (around 781–821) of Pāla Dynasty. Tibetan sources, including Tibetan interpretations of Dharmakayavidhi and Madhyamaka Ratnapradipa, Taranatha's history and Pag-Sam-Jon-Zang, notice that Dharmapala's successor Devapala (around 810–850) assembled it after his victory of Varendra. The Paharpur column engraving bears the notice of fifth regnal year of Devapala's successor Mahendrapala (around 850–854) alongside the name of Bhiksu Ajayagarbha. Taranatha's Pag Sam Jon Zang records that the cloister was repaired amid the rule of Mahipala (around 995–1043 AD).

The Nalanda engraving of Vipulashrimitra records that the religious community was obliterated by flame, which additionally executed Vipulashrimitra's precursor Karunashrimitra, amid a victory by the Vanga armed force in the eleventh century.

After some time Atish's profound preceptor, Ratnakara Shanti, served as a sthavira of the vihara, Mahapanditacharya Bodhibhadra served as an inhabitant minister, and different researchers spent a portion of their lives at the cloister, including Kalamahapada, Viryendra and Karunashrimitra. Many Tibetan friars went by the Somapura between the ninth and twelfth centuries.

Amid the principle of the Sena tradition, known as Karnatadeshatagata Brahmaksatriya, in the second 50% of the twelfth century the vihara began to decay for the last time.One researcher composes, "The remnants of the sanctuary and cloisters at Pāhāpur don't bear any apparent characteristics of expansive scale annihilation. The ruin of the foundation, by abandonment or devastation, more likely than not been at some point amidst the broad agitation and uprooting of populace resulting on the Muslim invasion."

Construction modeling:

The quadrangular structure comprises of 177 cells and a conventional Buddhist stupa in the middle. The rooms were utilized by the friars for convenience and contemplation. Notwithstanding the expansive number of stupas and altars of different sizes and shapes, terracotta plaques, stone figures, engravings, coins, earthenware production and so forth have been found.

The site houses the building stays of a limitless Buddhist religious community, Somapura Mahavihara, covering 27 sections of land (110,000 m2). It was an imperative scholarly community for Dharmic Traditions, for example, Buddhists (Buddha Dharma), Jains (Jaina Dharma) and Hindus (Sanatana Dharma) alike. The 21 section of land (85,000 m²) complex has 177 cells, viharas, various stupas, sanctuaries and various other auxiliary buildings. The outside dividers with elaborate terracotta palques still show the impact of these three religions.

In real esatate, Somapura was the biggest of the mahaviharas. Its structural planning was bizarre. As one researcher portrayed, the complex was ruled by a sanctuary, which was not run of the mill, and further, the sanctuary had "none of the trademark components of Indian sanctuary construction modeling, however is firmly reminiscent of Buddhist sanctuaries of Burma, Java and Cambodia, recreating the cruciform cellar, terraced structure with inset chambers and slowly diminishing pyramid structure ... amid the age of the Palas some kind of intercourse between eastern India and south-east Asia existed ... in any case, how this sanctuary sort, spoke to in India by this singular sample, turned into the standard of Buddhist sanctuary structural planning is not known." Another remarked, "there can be probably this style of building design has most significantly impacted that of Burma, Java and Cambodia. The closest estimate to the arrangement and the superstructure of the Paharpur sanctuary is managed by the sanctuaries known as Chandi Loro Jongrang and Chandi Sevu of Prambanam in Central Java."

Focal sanctuary:

The reason for this focal structure at the middle of the yard stays unsolved since its revelation. Thus, the majority of the civil arguments produced until now on the structural engineering of Sompur Mahavihara are loped on the distinguishing proof its missing superstructure. The reason may be complex, yet the most imperative one is the non-accessibility of considerable measure of direct asset including an extensive compositional documentation at the transfer of the scientists. There are distinctive contentions with respect to the ending top of the focal structure of Sompur Mahavihara.

Subsequently, the greater part of works done as such far are essentially in view of the discoveries of the archeological removal and considering the curios from the archeological point of view. The main study on this landmark with documentation was by classicist K.N. Dikhist in his Paharpur, Memoirs of Archeological Survey in India (1938). Dikhsit was worried with documentation of the archeological discoveries and focused on their elucidation and investigation. He endeavored to recommend a plausible design treatment of the missing parts of the structure through examining the archeological remains. Till today, this study is considered as the most bona fide record of the Sompur Mahavihara.

Judiciousness R. Myer distributed the first of such studies in 1969 as a diary paper, in which he proposed the missing superstructure as a stupa and represented the conceivable three-dimensional articulations.[9] Myer set out on his proposition through a diachronic investigation of the stupa and stupa hallowed places in India. He took Sompur Mahavihara as an illustration to expand his study and did a speculative rebuilding of the focal structure in backing of his examination.

The second work was distributed around thirty years after Myer's recommendation. A group of architects from Khulna University drove by Mohammed Ali Naqi has proposed another hypothetical remaking of the focal structure and in addition a few sections of the fringe piece (predominantly the passageway lobby) in 1999. This work was likewise exhibited in the "Global Seminar on Elaboration of an Archeological Research Strategy for Paharpur World Heritage Site and Its Environment" mutually sorted out by UNESCO and Department of Archeology of Bangladesh in 2004. Muhammad Ali Naqi proposed a sanctuary like tower at the top by considering the focal hill as a 'Stupa-Shrine' with a "Shikhara" sort stupa in his reconstruction.

Nameable statues found:

The statues are held in the contiguous historical center for presentation. Some nameable statues are:

"Chamunda" Statue of Clay Stone.

Standing "Seetala" Statue of Red Stone.

Broken Parts of "Visnu" Statue of Krishna Stone.

"Keerti" Statue of Clay Stone.

Harmed "Haargouri" Statue.

Broken Statue of Laxmi Narayan of Krishna Stone.

"Uma" Statue of krishna Stone.

"Gouri" Statue of Clay Stone.

"Visnu" Statue of Clay Stone.

Nandi Statue.

"Visnu" Statue of Krishna Stone.

Sun Statue.

"Mansha" Statue of Clay Stone.

Assurance:

Somapura was assigned an UNESCO World Heritage Site in 1985. From that point forward, a progression of UNESCO missions has routinely gone to the site and assisted with the venture. Besides, the UN body arranged a ground breaking strategy, including US$5.6 million.

The terracotta fine arts in the site have experienced genuine harm as a consequence of "absence of appropriate support, lack of labor, asset imperative and substantial precipitation And the significant issue is the debasement of Bangladesh." Furthermore, poor water seepage joined by elevated amounts of saltiness in the dirts has added to rot the terracotta sculptures.Other dangers incorporate uncontrolled vegetation, vandalism, atmosphere conditions, and open trespassing and infringement.

Travel:

Sompur Bihar at Paharpur is around 282 km by street from Dhaka. Iit will take around 7.5 hours to reach Paharpur by bus(which is to Mohakhali or Kollanpur,Dhaka)/private auto if no significant stops are made along the way. In the event that one begins from Dhaka, the course should be Dhaka - Savar - Chandra - Tangail - Jamuna Bridge - Bogura - Naogaon - Badalgashi-Paharpur. The most ideal approach to visit the site is to first reach Naogaon and stay there or reach Badalgacchi and stay there in Dakbanglo.

See too:

Old Universities of India

Nalanda

Rundown of titanic model in situ 

Bikrampur Vihara

History Mahasthangarh.

                                                                                 History

Old history

The Bogra District possesses an imperative spot in the fanciful and the prior verifiable records of Bengal. In the antiquated period, it was a piece of the region of the Pundras or Paundras, which was known by the name of Pundravardhana. Pundravardhana was one of the kingdoms of Eastern India and was isolated by the surge of Karatoya from the all the more easterly kingdom of Prag-Jyotisha or Kamrupa. The name, Pundravardhana, happens every now and again in the Mahabharata, Ramayana and the different Puranas. As per the Mahabharata and the Puranas, Vasudeva, an effective ruler of the Pundra family, is said to have ruled over Pundravardhana as far back as 1280 BC. The cases of the region to relic, be that as it may, lays essentially on affiliation which focus round the old braced town, now known as Mahasthangarh.

This region was under the accompanying principles:

The Mauryas (fourth century to third century B.C.)

This area was under the standard of the Mauryas in the fourth century BC. This is obvious from the presence of a few Pillars of Ashoka in numerous parts of Pundravardhana and from the disclosure of an old Brahmi Inscription at Mahasthangarh in this locale. Bhadra Babu, a high minister of the Jain religion and a child of a Brahmin of Kotivarsha in Pundravardhana, was the Jain-Guru of Chandra Gupta Maurya. As Ashoka was a firm devotee to Buddhism, he put to death numerous bare Sectarians (apparently the Jains in Pundravardhana.

The Guptas (third century AD to the fifth century AD)

The Gupta power over this area is uncovered from the revelation of various engravings of that period from Pundravardhana. Pundravardhana was a Bhukti under the guideline of Guptas till the end of the fifth century.

Sasanka (the first quarter of the seventh century AD)

By the start of the sixth century this area may have gone under the standard of the Gaudas of Bengal. Be that as it may, the historical backdrop of a century of this area lies in haziness. Nonetheless, toward the start of the seventh century. Sasanka happened upon the throne of Gauda and he unquestionably practiced his power over Pundravardhana (counting this district).

Harshavardhana (the second quarter of the seventh century)

This locale more likely than not went after death of Sasanka under the principle of Harshavardhana (606-647). This apparent from the record of the Chinese traveler Xuanzang who went by Pundravardhana likely in 640 AD.

The Palas (c. 750-1150)

By the center of the eighth century (c. 750) one Gopal expected control of the undertakings over North Bengal, built up a regal tradition known as the Pala Dynasty. After Gopal was chosen ruler, he sat down in Pundravardhana. He administered over the area up to c. 780 and was succeeded by his child Dharmapala (c. 781-821). The Pala Kings had tranquil ownership of this region up to the end of their guideline over Bengal which finished in the twelfth century. Dharmapala was the child and the successor of Gopala, developed his energy past Pundravardhana. Like his dad he was a Buddhist and established the celebrated Buddhist Vihara at Somapuri in Varendra, the remains of which have been found in the Naogaon District.

The Senas (c. 1150-1204)

The Senas initially originated from the Deccan and settled in West Bengal. Vijayasena was the first incredible leader of the line. He vanquished the last Pala ruler Madanapala, and set up his power over this locale. He was succeeded by his child, Vallalsena (1160–1178) who was in positive ownership of the region. He assembled his capital at Bhabanipur (a shakti-peeth) in this locale. Lakshmanasena (1178–1204), the child and successor of Vallal Sena, practiced power over this region till he was driven out by Ikhtiyaruddin Muhammad-canister Bakhtiyar Khalji in 1204. Indeed, even after this date, an administration of Sena Rajas ruled for about a century over the north-eastern tract of this locale as feudatory boss under the suzerainty of the Muslim leaders of Bengal. Their capital was at Kamalpur, a couple of miles toward the north of Bhabanipur (a site of journey for the Hindu fans) and little toward the south of Sherpur. Achyuta Sena was the last Prince of the line.

English Era

The present District of Bogra, was initially framed in 1821 amid British guideline. In the 1901 enumeration, the number of inhabitants in the locale (on a lessened region) was around 854,533, an increment of 11% in the decade, the registration uncovered there was no town with upwards of 10,000 inhabitants.[5] The well known Prafulla Chaki(1888–1908) was conceived in this region.

Skirmish of Bogra

The zone was concealed in thick battling in the Battle of Bogra between the associated troops of Mitro Bahini and Indian Army (consolidated) which vanquished the Pakistan Army amid the Bangladesh Liberation War of 1971.

Topography and Climate

Development of area

Karatoa River

Stream

BD Korotoa River.

Karatoa River close Mahasthangarh

Nation Bangladesh

Area     Rajshahi Division

City      Bogra.

The zone comprising entire of Upazila Sariakandi, Gabtali, Sonatala and real part Dhunat is known as the eastern alluvial tract. Treated by the sediment of surge waters, the eastern alluvion is a standout amongst the most fruitful and prosperous regions in Bogra, Jute, aus, aman paddy, sugarcane and heartbeats are developed. Infrequently upwards of three or more harvests are developed on one field in a year with no evident lessening of its productivity.

The western segment of the locale is a stamped complexity toward the eastern one. In many parts it is very much lush. Thick serub wilderness is to be found is Upazilas of Sherpur and in parts of Sibganj, which has a relatively expansive extent of cultivable waste area. This some portion of the area is marginally higher than the eastern parts and is by and large above surge level. The dirt of this part is by and large suited to the development paddy. Adamdighi is surely understood for the fine characteristics of rice. This rice is developed some degree in the Shibganj Upazila.

The tract toward the east of the Karatoya is a piece of the valley of the Brahmaputra and is by and large low-lying and converged by various khals (Canals) and shallow bogs and swamps. It is liable to yearly immersion from the flood of the Brahmaputra and, along these lines, gets a rich store of sediment. There is next to no wilderness and just about the whole zone is under development.

Streams

There are a significant number of waterways in the Bogra District. The Karatoya is the focal divider of water-channel of the locale, alternate waterways may be ordered into the eastern and western systems. Names of the some critical streams of this region are as per the following:

The Bangali

The Karatoya

The Jamuna

The Nagar

The Tulsh