History of Somapura Mahavihara
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| 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
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