Somapura Mahavihara


Somapura Mahavihara


Paharpur vihar
Native name
Bengali: পাহারপুর বিহার
View of the central shrine
View of the central shrine
LocationNaogaon, Bangladesh
Coordinates25.031095°N 88.977284°E
Elevation80 feet (24 m)
Built8th century AD
Built forDharama Pala
Architectural style(s)Gupta, Pala
TypeCultural
Criteriai, ii, iv
Designated1985 (9th session)
Reference #322
State Party Bangladesh
RegionAsia-Pacific
Somapura Mahavihara is located in Bangladesh
Paharpur vihara is in Naogaon, Bangladesh

Somapura Mahavihara (Sanskrit; Bengali: সোমপুর মহাবিহার Shompur Môhabihar) in Paharpur, Badalgachhi Upazila, Naogaon District, Bangladesh (25°1'51.83"N, 88°58'37.15"E) is among the best known Buddhist viharas in the Indian Subcontinent and is one of the most important archeological sites in the country. It was designated aUNESCO World Heritage Site in 1985.

Contents

History


Bottom of Central Shrine

Somapura Mahavihara, Bangladesh.

First level plinth at Somapura Mahavihara.

Structures in Somapura Mahavihara complex
A number of monasteries grew up during the Pāla period in ancient Bengal and Magadha. According to Tibetan sources, five great Mahaviharas stood out: Vikramashila, the premier university of the era; Nalanda, past its prime but still illustrious, Somapura Mahavihara, Odantapurā, and Jaggadala.[1] The five monasteries formed a network; "all of them were under state supervision" and there existed "a system of co-ordination among them . . it seems from the evidence that the different seats of Buddhist learning that functioned in eastern India under the Pāla were regarded together as forming a network, an interlinked group of institutions," and it was common for great scholars to move easily from position to position among them.[2]
The excavation at Paharpur, and the finding of seals bearing the inscription Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya, has identified the Somapura Mahavihara as built by the second Pala king Dharmapala(circa 781-821) of Pāla Dynasty. Some clay seals from the ruins bear the inscription Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya.[3] Tibetan sources, including Tibetan translations of Dharmakayavidhi and Madhyamaka Ratnapradipa, Taranatha's history and Pag-Sam-Jon-Zang, mention that Dharmapala's successor Devapala (circa 810—850) built it after his conquest of Varendra.[3] The Paharpur pillar inscription bears the mention of 5th regnal year of Devapala's successor Mahendrapala (circa 850—854) along with the name of Bhiksu Ajayagarbha.[3] Taranatha's Pag Sam Jon Zang records that the monastery was repaired and renovated during the reign of Mahipala (circa 995—1043 AD).[3]
The Nalanda inscription of Vipulashrimitra records that the monastery was destroyed by fire, which also killed Vipulashrimitra's ancestor Karunashrimitra, during a conquest by the Vanga army in the 11th century, assumed to be an army of the Varman rulers.[3] About a century later Vipulashrimitra renovated the vihara and added a temple ofTara. The restoration work was alluded to as jagatang netraika vishrama bhuh (a singular feast to the eyes of the world).[3]
Atisha Dipankar Srijnan stayed here for many years and translated the Madhyamaka Ratnapradipa into Tibetan.[3]Over time Atish's spiritual preceptor, Ratnakara Shanti served as a sthavira of the vihara, Mahapanditacharya Bodhibhadra served as a resident monk, and several other scholars spent some part of their lives at this monastery including Kalamahapada, Viryendra and Karunashrimitra.[3] Many Tibetan monks visited the Somapura between 9th and 12th centuries[3]
During the rule of the Sena dynasty, known as Karnatadeshatagata Brahmaksatriya, in the second half of the 12th century the vihara started to decline for the last time. It was finally abandoned during the 13th century, when the area came under Muslim occupation.[3] One scholar writes, "The ruins of the temple and monasteries at Pāhāpur do not bear any evident marks of large-scale destruction. The downfall of the establishment, by desertion or destruction, must have been sometime in the midst of the widespread unrest and displacement of population consequent on the Muslim invasion."[4]

Architecture

Somapura.JPG
The quadrangular structure consists of 177 cells and a traditional Buddhist stupa in the center. The rooms were used by the monks for accommodation and meditation. In addition to the large number of stupas and shrines of various sizes and shapes, terracotta plaques, stone sculptures, inscriptions, coins, ceramics etc. have been discovered.
The site houses the architectural remains of a vast Buddhist monastery, Somapura Mahavihara, covering 27 acres (110,000 m2). It was an important intellectual centre for Dharmic Traditions such as Buddhists (Buddha Dharma), Jains (Jaina Dharma) and Hindus (Sanatana Dharma) alike.[5] The 21 acre (85,000 m²) complex has 177 cells, viharas, numerous stupas, temples and a number of other ancillary buildings.[6] The outside walls with ornamental terracotta palques still display the influence of these three religions.
In terms of acreage, Somapura was the largest of the mahaviharas.[7] It was also quite unusual architecturally. As one scholar described, the complex was dominated by a temple, which was not typical, and further, the temple had "none of the characteristic features of Indian temple architecture, but is strongly reminiscent of Buddhist temples of Burma, Java and Cambodia, reproducing the cruciform basement, terraced structure with inset chambers and gradually dwindling pyramid form . . during the age of the Palas some sort of intercourse between eastern India and south-east Asia existed . . but how this temple type, represented in India by this solitary example, became the standard of Buddhist temple architecture is not known."[8] Another commented, "there can be no doubt that this style of architecture has most profoundly influenced that of Burma, Java and Cambodia. The nearest approximation to the plan and the superstructure of the Paharpur temple is afforded by the temples known as Chandi Loro Jongrang and Chandi Sevuof Prambanam in Central Java."[8]

Central Temple


Model by Prudence R. Myer

Model by Mohammed Ali Naqi
The purpose of this central structure at the midst of the courtyard remains unsolved since its discovery. Hence most of the debates generated hitherto on the architecture of Sompur Mahavihara are cantered on the identification its missing superstructure. The reason may be manifold, but the most important one is the non-availability of substantial amount of first hand resource including a comprehensive architectural documentation at the disposal of the researchers. There are different arguments regarding the terminating top of the central structure of Sompur Mahavihara.
Consequently, most of works done so far are mainly based on the findings of the archaeological excavation and studying the artefacts from the archaeological perspective. The first ever study on this monument with documentation was been carried by archaeologist K.N. Dikhist in his, Paharpur, Memoirs of Archaeological Survey in India (1938). Dikhsit was not only concerned with documentation of the archaeological findings, but also concentrates on their interpretation and analysis. He also made an attempt to suggest a probable architectural treatment of the missing parts of the structure through studying the archaeological remains. Till today, this study is considered as the most authentic record of the Sompur Mahavihara.
Prudence R. Myer published the first of such studies in 1969 as a journal paper, in which he proposed the missing superstructure as a stupa and illustrated the possible three-dimensional articulations.[9] Myer embarked on his proposal through a diachronic study of the Stupa and Stupa shrines in India. He took Sompur Mahavihara as an example to elaborate his study and did a conjectural restoration of the central structure in support of his analysis.
The second work was published around thirty years after Myer's proposition. A team of architects[note 1] from Khulna University lead by Mohammed Ali Naqi has proposed another theoretical reconstruction of the central structure as well as some parts of the peripheral block (mainly the entrance hall) in 1999. This work was also presented in the "International Seminar on Elaboration of an Archaeological Research Strategy for Paharpur World Heritage Site and Its Environment" jointly organized by UNESCO and Department of Archaeology of Bangladesh in 2004. Muhammad Ali Naqi proposed a temple-like spire at the top by considering the central mound as a ‘Stupa-Shrine’ with a ‘Shikhara’ type stupa in his reconstruction[10].

Protection


Distant view of the Central shrine Somapura Mahavihara
Somapura was designated a UNESCO World Heritage Site in 1985. Since then, a series of UNESCO missions has regularly visited the site and helped with the project. Moreover, the UN body also prepared a master plan, involving 5.6 million dollars.[11][12][13]
The various terracotta artworks within the site have suffered from serious damage as a result of "lack of proper maintenance, shortage of manpower, fund constraint and heavy rainfall."[14] Furthermore, poor water drainage in the site accompanied by high levels of salinity in the soils has also contributed to decay the terracotta sculptures.[15] Other threats include uncontrolled vegetation, vandalism, climatic conditions, and public trespassing and encroachment.

Travel

Sompur Bihar at Paharpur is about 282 ;km by road from Dhaka and it will take about 6.5 hours to reach Paharpur by bus/taxi/private car if no major stops are made along the way. If one starts from Dhaka, the route shall be Dhaka - Savar - Chandra - Tangail - Jamuna Bridge - Naogaon - Badalgachhi - Paharpur. The best way to tour the site is to first reach Naogaon and stay there in hotel or reach Badalgacchi and stay there in Dakbanglo.

Notes

  1. ^ Team members were Md Ali Naqi, Ziaul Islam, Md. Shoeb Bhuiyan and Catherine Daisy Gomes

See also

More monuments in Bangladesh

References

  1. ^ Vajrayogini: Her Visualization, Rituals, and Forms by Elizabeth English. Wisdom Publications. ISBN 0-86171-329-X pg 15
  2. ^ Buddhist Monks And Monasteries Of India: Their History And Contribution To Indian Culture. by Dutt, Sukumar. George Allen and Unwin Ltd, London 1962. pg 352-3
  3. ^ a b c d e f g h i j Somapura Mahavihara, Banglapedia: The National Encyclopedia of Bangladesh, Asiatic Society of Bangladesh, Dhaka, Retrieved: 2007-08-25
  4. ^ Buddhist Monks And Monasteries Of India: Their History And Contribution To Indian Culture. by Dutt, Sukumar. George Allen and Unwin Ltd, London 1962. pg 376
  5. ^ Singh, Sheo Kumar (1982). History and Philosophy of Buddhism. Delhi: Associated Book Agency. pp. 44.
  6. ^ A. K. M. Masud Alam, Shucheng Xie, Dilip Kumar Saha, Sifatul Quader Chowdhury, Clay mineralogy of archaeological soil: an approach to paleoclimatic and environmental reconstruction of the archaeological sites of the Paharpur area, 2007, Springer Berlin/Heidelberg
  7. ^ Buddhist Monks And Monasteries Of India: Their History And Contribution To Indian Culture. George Allen and Unwin Ltd, London 1962. pg 375
  8. ^ a b Buddhist Monks And Monasteries Of India: Their History And Contribution To Indian Culture. by Dutt, Sukumar. George Allen and Unwin Ltd, London 1962. pg 373
  9. ^ Myer, Prudence R. (1961), "Stupas and Stupa-Shrines", Artibus Asiae 24 (1): 25-34, retrieved 17 April 2012
  10. ^ Naqi, Md. Ali; Islam, Ziaul; Bhuyan, Md. Shoeb; Gomes, Catherine Daisy (1999), "The virtual reconstruction of Paharpur vihara", Khulna University Studies 1 (1): 187-204
  11. ^ Ruins of the Buddhist Vihara at Paharpur, UNESCO.
  12. ^ UNESCO Dhaka
  13. ^ Article on Somapura Mahavihara, from Encyclopædia Britannica.
  14. ^ Hasibur Rahman Bilu (April 25, 2009). "World Heritage Site Left in Ruins". The Daily Star.
  15. ^ Hasibur Rahman Bilu (December 15, 2007). "Salinity and Neglect Ruin Paharpur Terracotta". The Daily Star.

External links


পাল সাম্রাজ্য





Dharmapala  the second and considered to be the greatest ruler of the Pala dynasty of Bengal. Son and successor of Gopala, the founder of the dynasty, Dharmapala inaugurated the period of ascendancy of the Palas. The most important event of his long reign (c 781-821 AD) was the tripartite struggle for the supremacy over madhyadeshaof northern India that involved the Palas in a long drawn struggle with the Rastrakutas of Deccan and the Gurjara-Pratiharas of Malava and Rajsthana. Northern India with its traditional central seat at Kanauj felt a rush on the part of these three powers to fill up the vacuum that was created after it was swept over by Yashovarman and Lalitaditya. Dharmapala felt powerful enough to venture out in north Indian politics and did have some success, which found expression in the Pala copperplates in an eulogistic tone. It is difficult to follow the exact course of this struggle in strict chronological order.
The first phase of the tripartite struggle, which took place round about 790 AD, opened with a clash between Dharmapala and Vatsaraja, the Pratihara king, resulting in the defeat of the former, and later on a common enemy from the Deccan, the Rastrakuta king Dhruva Dharavarsa, defeated both of them. Dhruva, however, could not consolidate his victory, as he had to return to the south to save his own kingdom. Thus Dharmapala's bid for the empire in northern India did not meet with success and the Pala records are understandably silent about this phase of struggle.
Khalimpur Copperplate of Dharmapala
The Pratiharas took some time to recoup their power and the Rastrakutas could not hold out owing to various reasons that caused their retreat. Dharmapala was left alone to spread his influence over madhyadesha. He succeeded in placing his protege, Chakrayudha, on the throne of Kanauj, though possibly for a short time. This success of the Pala king found mention in the Pala records in an ornate form through the pen of the court poets. To crown all these eulogistic verses is the 12th verse of Dharmapala's own Khalimpur copperplate, which runs as follows: 'With a sign of his gracefully moved eyebrows he installed the illustrious king of Kanykubja, who readily was accepted by the Bhoja, Matsya, Madra, Kuru, Yadu, Yavana, Avanti, Gandhara and Kira kings bowing down respectfully with their diadems trembling, and for whom his own golden coronation jar was lifted up by the delighted elders of Panchala'. Scholars taking this verse too literally have followed suit with the court poet in ascribing credit to Dharmapala for conquering all those places and becoming the uttarapathasvami.
However, Dharmapala's supremacy over all these powers is not confirmed by other sources. It is likely that Dharmapala had some success and may have pushed his sphere of influence as far as Kanauj, where he successfully placed his own protege on the throne. In describing this success of their royal patron the court poets let loose their imagination and put in all the names of western kingdoms they could think of, in conformity to the metre of the verses. The vision of a vast north Indian empire, right up to the northwestern corner of the subcontinent, seems more reasonable as a poetic dream than as a fact. It can hardly be accepted that Dharmapala became the sole undisputed monarch of northern India.
All his offensive campaigns and success must have taken place approximately between 790 and 800 AD, ie between the retreat of Dhruva and the reappearance of Govinda III. With the rise of Nagabhatta II, son and successor of Pratihara Vatsaraja, started the second phase of the tripartite struggle. Nagabhatta defeated Chakrayudha, who took shelter with Dharmapala. Subsequently Nagabhatta also defeated Dharmapala in a battle near Munger. The Rastrakuta king Govinda III appeared in the north and inflicted a severe defeat on Nagabhatta, and Dharmapala and Chakrayudha surrendered to him of their own. But Govinda III, like his father, had to return to the Deccan (801 AD), and from then onwards Dharmapala may have passed his time in peace. It is not unlikely that he succeeded in re-establishing his supremacy over parts of northern India, though it is not known definitely.
Thus it can be said that Dharmapala launched Bengal on a career of aggrandisement. He succeeded for a time in pushing forward his influence as far as Kanauj. Though he faced reverses at the hands of the Pratiharas and the Rastrakutas, he managed to survive. Bengal saw under his leadership prosperity and success, which must have elated the court scribes to exaggerate these deeds.
Dharmapala was a Buddhist. He is credited with the foundation of the vikramashilamonastery, which was one of the most important Buddhist seats of learning in India from the 9th to the 12th centuries AD. somapura mahavihara at paharpur was also a creation of Dharmapala. He was equally enthusiastic in his patronage of the Brahmanical shrines. He is said to have been 'conversant with the precepts of theshastras' and he made 'the castes conform to their proper tenets'. He may be regarded to have initiated a policy of religious toleration and mutual co-existence of different religions, which was one of the glorious legacies of Pala rule in Bengal.
A glimpse of Bengal under Dharmapala is reflected in the accounts of the Arab geographers and merchants like Sulaiman (d 851 AD), Ibn Khurdadhbeh (d 912 AD), Idrisi (b end of 11th century AD) and Masudi (d 956 AD) who mention that the king of Bengal was engaged in a struggle with the Rastrakutas (Balhara) and the Gurjaras (Jurz). All of them mention about Bengal's flourishing sea-trade in the 9th and 10th centuries in which the Arabs had a fairly dominant role. Hudud-ul-Alam, a Persian work (982-83 AD), records that Dharamapala (Dahum), did not regard anybody as greater than himself and had an army of 300,000. [AM Chowdhury]