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Based on an in-situ study of the art and architecture of various temples in Himachal Pradesh, the present work is result of an in depth research in art idioms of the temples in Himachal Pradesh up to the thirteenth century of the Common Era. The emphasis in the work has been on art-historical significance of the door-frames of various temples. The development and iconographic features of the temple door frames in Himachal have been compared with their counterparts in other parts of India and the relationship between the two has been discussed to highlight the extension of art idioms from one region to the other. Details of the exquisitely carved doorframes of the large niches in the rock-cut complex at Masrur and the wooden doorframes such as those of the Dakshineshvara Mahadev at Nirmand and Lakshna Devi at Brahmaur have been highlighted perhaps for the first time in this work, which provides a scholarly peep into the ancient art and architecture of this very important region.
Dr. Sangram Singh is a young art historian with both the practical and theoretical academic background. He did his bachelor's degree in sculpture from Himachal Pradesh and passed M. A. in History of Art from the Dept. of Fine Arts, Panjab University, Chandigarh followed by Ph. D. from the Dept. of Ancient Indian History, Culture and Archaeology of the same university. Dr. Singh is actively engaged in research work and has done field-work in various parts of Himachal Pradesh. He has participated in several conferences and seminars at national level and has published research papers based on original field work.
The mountain temples of northern India include those of Kashmir, Himachal Pradesh, Uttarakhand and the North-Eastern states. The ancient temples of the north-western hill tracts in the present day Pakistan may also be included in this category. Despite some general resemblance, temples of each region form a category of their own and evince a fine originality that seems to have emerged often due to the influence of more than one art idiom mixed with the local traits. The temples of Himachal Pradesh form a fine example of their own type. They have attracted the attention of a large number of scholars both in the works on temples of India in general and special studies of the temples of the region. Some scholars like Herman Goetz have further confined to the study of wooden temples of a small part of Himachal Pradesh namely Chamba district alone. This trend of micro-study has helped bring to fore several finer aspects of the art and architecture that remain obscure in the general studies of the subject for want of space. As such a region wise micro study of the specific aspects of their art and architecture has become a strong desideratum. The present work is a fine attempt in this direction.
A host of savants have dwelt upon various aspects of temple architecture from time to time that has resulted in the accumulation of a massive literature on the subject for the benefit of the curious students and researchers. Even if we leave aside the works that deal with the temples of India in general and various regions, periods and styles prevalent in the subcontinent from time to time and concentrate only on a small area with a particular time frame in mind, the list of works would still remain considerably long to handle. As such, region wise micro study of some important aspects of this vast subject is needed for better understanding of the comprehensive issues of the temple architecture. In the present work we have dwelt upon the art-historic study of the doorways of ancient temples in Himachal Pradesh.
**Contents and Sample Pages**
The purposes and science behind the building of a Hindu temple as given in our sastras is now mostly a forgotten chapter in the minds of a common Hindu. Why does one visit temples besides performing the regular worship is a question that rarely occurs in one's mind, yet, in the answer, lies the very basic essence of Hinduism: Moksha. Our temple visits are all aimed at union with the Supreme Consciousness, which is attaining moksha; the sculptures we see on our ancient and medieval temples helping us in the journey. The book aims at trying to explain some of these forgotten ancient philosophies behind the Hindu temples, their architecture, and temple iconography.
Exploring the wonderful blend of folk culture and Hinduism in Himachal Pradesh, the book also explores the connection between Himachal and Bengal temples. Scattered across Kullu and Mandi Valleys are temples bearing similarities with the medieval Pala and Sena era temples in the Eastern state. What was that connection?
Monidipa Dey is a freelance writer a regular guest columnist with The Financial Express, Firstpost, and The Daily Guardian, Bonikbarta (an Assam daily), Goti Doinik (a Bangladesh daily). She has a published peer reviewed paper on Vaishnavism by the Indira Gandhi National Center for the Arts (IGNCA) in their UGC journal Kalakalpa. She has also written for various other magazines, such as the in-house magazine for the Indian Railways, Rail Bandhu. She writes on ancient Indian history, heritage, and culture; while her preferred topic is Indian temple architecture and iconography.
She believes in spreading knowledge and creating awareness amongst the common people on the richness of Indian heritage through her writings. Her vision is to make history a subject that everybody would love and revere, instead of keeping it shackled within the closed circuits of history academicians. She also loves to travel to remote parts of India and have a firsthand account of unexplored historical treasures-such as, Pala Era temples in Himachal, or the often-ignored temples within the Gwalior Fort, and many more. She blogs at "Moni-gatha" with the same purpose of spreading awareness on Indian temple history and iconography.
The book explores the meaning of a Hindu temple as per the scriptures and what is its meaning in the daily life of a Hindu, while taking a brief look at the Vastu Sashtra that is followed in building a Hindu temple. It also gives an insight into the basics of a Hindu temple architecture, discussing its various parts, and the iconography and meanings behind some of the common sculptures seen in our ancient and medieval era temples. In the later part, it explores the Himalayan temples found in the Mandi city and Kullu Valley in the state of Himachal Pradesh. These two areas were once ruled by royal scions of two powerful dynasties, Pala and Sena, that had arrived in this hilly area after partly losing their seats of power in Bengal. The ancient and medieval temples of Himachal Pradesh show some common characteristics with the few remaining old stone temples of Bengal and have been an intriguing factor for long.
Architecture is the most prominent route for the historians to discern how the society of the subjected period lived. Every building and creation (say architecture) of past have a story to narrate. And when we investigate the Mandirs, retrospect and dwell deeper, story of one of the most advanced civilization begin to open more and more. Like how the author has pointed it very clearly that it was not "just" the place of "religious rites," and she invokes the deep philosophies which made them be the way they were. If, I am permitted to add a bit on this note, I'll expand by saying that the Mandirs were the place of Dharmik observance but not the Religious. Having said so, it becomes imperative to put out what exactly I intend by bringing this bold line of difference.
It is the kriya to observe the Sanatan Dharma, which is impossible to be dated as Sivapurana 2.2.16 & 2.2.42 do spell it out to be "eternal" & "imperishable." One may ask why it, but not any other aspect, ever be "eternal?" The short answer to this would be that "eternal" can't be questioned for its eternality. But going in detail the explanation would be as below:
Often, it signifies the duties which takeaway thoughts from the Vedas, Upanishads, Puranas, Itihasas, Bhagavad Gita etc. The Civilization of Bharata existed when there was not much around with diverse geography to buttress the giantess what it would gain with time. The complexities of nature were not simple takeaway given the diverse topography and geography around. People observed the diversity, and diverse treatise, and literature began to be created. They observed the Sky, the sequences of stars, constellations, the movement of winds etc.
Book's Contents and Sample Pages
There is a touch of divinity in the valleys of Himachal Pradesh, sheltered as they are by the soaring Himalaya peaks where the gods live, watered by lakes and rivers from which ancient heroes have drunk, and peopled by race that trace their lineage deep into antiquity, when spirits and men walked the earth together.
Includes • Over 450 specially-commissioned photograph • Detailed historical and architectural descriptions of over 110 temples: among them Jwalamukhi in Kangra, Lakshmi-Narayana in Chamba, bhimakali in Sarahan and Raghunathji in Kullu • Maps of each district • An extensive Bibliography and Index
This book offers a tour through rituals and sacred arts tradition – primarily as it is manifest in devagrihas and devas the architectural and sculptural arts, but also as it exists in the conventions practiced around these monuments: the music, folklore, festivals and ritual that make them living repositories of ancient practice.
With this book we hope to bring the splendid temples of the state – along with the beautiful sculpture and painting with which they are embellished and the intriguing legends that surround them – from the shelter of snow-peaked mountains into the spotlight. We hope, too, that readers will be inspired by the evocative photographs and deeply researched and informative text to visit this magnificent region, not just for its enchanting topography but also for the temples, both ancient and modern, which ared as much a part of the landscape as its blue rivers and soaring mountains.
Indeed, Himachal Pradesh is blessed with such a profusion of religious architecture that organizing this book proved as much of a challenge as gathering its content. So, to aid readers in navigating the detailed information contained within, we have provided a brief guide to the book below.
How to use this book Since the division of Himachal Pradesh into districts is a relatively recent phenomenon, we decided to us e a more traditional organization in planning this book. Thus, the first chapter, aptly named Devas and Devagrihas introduces the reader to the gods and goddesses and their temples in this mountain land. The next chapter covers Shimla, Kinnaur, Sirmaur and Solan districts – some areas of which were in ancient times part of the Kulinda kindom. Later, for many years, much of the region was ruled by the great Bushahr dynasty. In the third chapter, we travel to Kullu and Mandi, watered by the Beas and known for the deep religionsity of its people. Temples of Kangra, Bilaspur, Hamirpur and Una districts make up the next chapter. The region largely constitutes the fertile Kangra Valley, and was historically part of the Trigarta region. Finally, we journey to the most remote valleys of Chamba and Lahaul, where wooden temples have surivived, almost miraculously, for over 1,000 years and whose people have, in their isolation, created some truly unique forms of painting and art.
Another factor in this classification has been geographical expediency. Himachal’s southern and south-eastern districts, Shimla, Kinnaur, Sirmaur and Solan, are connected by the National Highway 22, while the NH 88 runs west from Bilaspur via Hamirpur to Kangra, just touching the border of Una. Kullu and Mandi are well connected by the NH 21 and the NH 22. Chamba and LAhaul, meanwhile, are both somewhat more difficult to reach. Chamba is usually approached via Punjab (Pathankot), while Lahaul, though it has close historical ties with Chamba, is best approached on the NH 21, via Manali (Kullu); and LAhaul is the best base from which to travel to the isolated Pangi valley in Chamba district.
Within this broad classification, the temples are organized by district and alphabetically. For those interested in finding a particular temple, there is an Index on p. 178. We have also provided a district-wise list of temples on the back flap. In addition, there are maps of every district, so the location of temples may be easily determined.
Himachal Pradesh is firmly entrenched in the popular imagination as a land of high mountains and lush valleys, of deep, fast-flowing rivers and quiet hill stations, where weary travelers from the plains can find rest for both the body and the mind.
However, the state’s natural riches sometimes tend to overshadow its great aesthetic and spiritual treasures, especially its tremendous architectural heritage. Of course travelers and pilgrims are familiar with the more famous temples of Himachal Pradesh – Baijnath and Jwalamukhi of the Kangra valley are household names across India. Yet, the state’s temple architecture extends far beyond these, both in time and space. Some of Himachal’s less well known but truly remarkable shrines include: the more than 1,000 year old wooden temples of remote Chamba; the secluded Hatkoti and Bhimakali complexes, both jewels of Shimla district; the mystical Parashar lake in Mandi; the many enchanting Buddhist-cum-Hindu temples of Kinnaur; and many, many more. These are all equally part of the complex and fascinating cultural and aesthetic fabric of not just Himachal Pradesh, but all of India.
We hope that this volume on the Temples of Himachal Pradesh will give readers a glimpse into this heritage, and perhaps inspire a desire to travel to this picturesque land and learn more about its ancient traditions. Those who do will find that this new way of seeing Himachal Pradesh yields some astonishing results. They will notice how its shrines embody the deep spirituality nurtured by its mountains and rivers; and how, in fact, an understanding of the sculpture and architecture of the land only deepens the appreciation of its natural wonders.
For too long, Himachal’s artistic history has been kept separate from the immediate splendor of its landscape. This book attempts to fuse the two together, and presents the state as a true whole – as the valleys of the gods.
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Vedas (1343)
Upanishads (652)
Puranas (827)
Ramayana (881)
Mahabharata (309)
Dharmasastras (161)
Goddess (456)
Bhakti (242)
Saints (1229)
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Shiva (320)
Journal (132)
Fiction (42)
Vedanta (308)
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