Mediaeval Temples of the Dakhan c14: Appendix: Purī

Mediaeval Temples of the Dakhan c14

Language: English

Appendix: Purī

THE identification or location of the ancient Śilāhāra capital, Purī, presents some difficulty owing to the few and mengre references to it in old inscriptions. In the earliest mention of the city, in a copper-plate grant of A.D. 584, and the stone inscription on the ancient temple of Meguṭi at Aihole of A.D. 634,¹ we are told that Daṇḍadaṇḍa, the general of Pulikeśi II, conquered the Mauryas of the Koṅkaṇ and attacked the city of Purī—the Lakshmī or Goddess of the Fortunes of the Western Ocean, and presumably their capital—with hundreds of ships.² A later mention of Purī is found in an inscription in cave 78 at Kanheri, of the reign of the Rāshṭrakūṭa king Amoghavarsha, dated in A.D. 843-44, which records that his feudatory, the Mahāsāmanta, Pullaśakti, of the northern branch of the Śilāhāras, was then governing the whole Koṅkaṇ, "headed by the city of Purī," which he held through the favour of his suzerain lord.³ There is no reason to doubt that the Purī of the Maurya period was the same as that of the Śilāhāras (A. D. 843-1187). In these it is stated that Purī was the chief city of a district of 1,400 villages.

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¹ *Indian Antiquary*, V. 70, 72; 276; VIII, 237; IX, 41 and XII.

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² *Bombay Gazetteer*, Vol. XIV, part 3, p. 401, and Vol. I, part 2, p. 16, note 2.

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³ *Indian Antiquary*, Vol. XIII, p. 136.

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Places that have been mentioned as possible sites of the old capital are Thāṇa, Kalyāṇ, Supāra, Chaul, Maṅgalapurī or Māgāthān in Sālsette island, Rājapurī in the Janjira State down the coast, Purī near Bassein and Ghārāpurī on Elephanta island. As Thāṇa, Supāra and Chaul occur as separately named places in the same inscriptions with Purī they may be at once dismissed. Kalyāṇ is too far inland for a sea-girt capital.⁴ Rājapurī and Purī have no remains to indicate an ancient capital. Moreover, there would have been no occasion for Daṇḍadaṇḍa to have had recourse to his navy to attack Purī had it occupied either of these places, as they would have been more conveniently reached by land. And Ghārāpurī, upon Elephanta, in the Bombay harbour, will not do, for an exhaustive examination of the island has shewn that there could never have been any town or city of any size or importance upon it. The central portion of the island is occupied with high hills which spread themselves out towards the three corners of the island, the greatest length of which, measured from one extreme corner to the other, being less than one mile and a quarter. In the middle of the north-west and south-west sides, and along the north-eastern, the hills recede somewhat from the shore leaving three, more or less, level areas which are now occupied by rice fields and the hamlets of Shetbandar, Ghārāpurī and Moreh, respectively. But these areas, when lumped together, hardly exceed half a square mile—scarcely sufficient to accommodate a city and such forces as would require a hundred ships to attack them. From the remains upon the island, it would appear to have been always a religious settlement, first of the Buddhists, and afterwards of the Brahmanical communities. Another very serious objection, is that during the greater part of the monsoon the island is cut off to a great extent by rough seas.¹

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⁴ In the *Kanhapila Charitra*, the Śilāhāra capital is described as the sea-girt Sthānapuri.

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¹ See the Progress Report of the Archaeological Survey of Western India for the year ending 30th June 1921, p. 9, for a full account of the remains on the island, and a map of the same.

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MAP SHEWING THE POSSIBLE POSITION OF THE SILAHARA CAPITAL OF PURI

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There is, however, another site, and a much more likely one, for the city of Purī, and that is in the middle of Sālsette island (See the accompanying sketch map). The island is literally sea-girt, but at the same time the north and north-east sides are not so far separated from the mainland as to have made it difficult for the Śilāhāras to have transported their troops one way or the other. This site, about a mile north of Marol village, is bounded by the Sālsette hills on the north, by a long ridge, in which are the Kondivte caves, on the west, a stream on the east, and Marol village on the south. It is now filled with low rice fields between irregular areas of rocky waste ground, covered to a great extent with cocoanut palms and brush-wood jungle. Upon some of these latter spaces are vestiges of former Hindu temples of the fourteenth or fifteenth century. The site has, however, been almost wiped clean by the Portuguese, who found, in the ruins of the old temples, abundant material with which to erect their numerous churches and convents, which themselves, in turn, are now in ruins or have disappeared altogether. Near the centre of the site, on the west side of an old tank, around which are indications of old buildings, a trial excavation revealed the buried foundations of two old buildings of considerable size, one having been supported on pillars set in groups of four. A few hundred yards to the east is the Sarpala tank, on the east side of which are a few sculptured fragments and mutilated images of a Hindu temple; and, in the wall across the outflow, at the south end, are built several more fragments. On the south of these two tanks are some seven or eight sites, with the remains of foundations cropping up, and there is another, with a much-corroded boundary stone, upon the hill to the east of these. Other ruins are of the Portuguese period.

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Mr. S. M. Edwards, I.C.S., in an article contributed to *East and West*, for April, 1902, sought to show that this same site which he calls "The Dead City of Shashti," was that of Partappur or Partappur which Marathi records state was built near the centre of Shashti (Salsette) by Pratapdeva or Partapdeva, son of Bhimadeva, who fled from Devagiri to Salsette on the approach of 'Ala-ud-dīn Khilji.

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LAKSHMĪ.—The wife of Vishnu and goddess of wealth. LAKSHMĪ-NĀRĀYAṆA.—Lakshmī with Nārāyaṇa or Vishnu. She is generally represented as seated on his lap. LIṄGA.—The genital organ of Śiva, worshipped in the form of the phallus.

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MAHĀDEVA.—A favourite epithet of Śiva as the “Great God.” MAHĀKĀLĪ.—Durgā in her terrible form. MAHĀSAMANTA.—A tributary prince or governor. MAHISHĀSURA-MARDANĪ.—Durgā, who killed the demon Maheśa. MAKARA.—A conventionalised beast used in decorative detail. For a description of it see page 12. MAṆḌAPA.—The large hall of a temple. MAṬHA.—A monastery. MIḤRĀB.—The niche in the centre of the back wall of a mosque, towards which worshippers turn when at prayer.

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NĀGA.—A serpent; the chief of the serpent race, generally represented with a human body to the waist and a serpent tail, said to inhabit Pātāla, the nether world. NANDI.—The sacred bull of Śiva, and his constant attendant and vehicle. NARASIṄHA.—The man-lion *avatāra* of Vishnu. NARATHARA.—One of the mouldings in the basement of a temple, decorated with images of men. NĀRĀYAṆA.—Vishnu. NATEŚVARA or NATEŚA.—Śiva in his rôle as a dancer. NIRRITI.—The guardian of the south-west and personification of decay or destruction.

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PAÑCHALIṄGA.—A collection of five *liṅgas*; or a *liṅga* with five heads on it. PAÑCHĀYATANA.—Five deities, generally Śiva, Vishnu, Ganapati, Sūrya and Devī. PĀṆḌAVAS.—The five sons of king Pāṇḍu, namely, Dharma, Bhīma, Arjuna, Nakula and Sahadeva. PĀRŚVANĀTHA.—One of the twenty-four present *tīrthankaras* of the Jains. PĀRVATĪ.—The wife of Śiva, the mountain-born. PIṆḌI.—The same as *liṅga*. PRADAKSHIṆĀ.—Circumambulation from left to right, so that the right hand is always towards the object circumambulated. PURĀṆAS.—Old traditional stories, eighteen in number.

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RAKHMĀI.—The wife of Viṭhoba. RĀMĀYAṆA.—The celebrated epic by Vālmiki in seven *kāṇḍas* or books. RĀMEŚVARA.—An epithet of Śiva. REṆUKĀ.—The wife of Jamadagni and mother of Paraśurāma. ṚISHABHADEVA.—The first of the present twenty-four *tīrthankaras* of the Jains.

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SAKA.—The Hindu era of Salivāhana. ŚALUNKĀ.—The stone within which the *linga* is placed, and which represents the female counter-part of the *linga*. SAMĀDHA.—A tomb. ŚAMBHU.—Śiva. SAMVAT.—The Hindu era of Vikrama. SANGAMEŚVARA.—An epithet of Śiva. SAPTAMĀTRĪS.—The seven divine mothers, namely, Brahmī, Maheśvarī, Kaumārī, Vaiṣṇavī, Māhendrī or Aindrī, Vārāhī and Chāmuṇḍī. SARASVATĪ.—The goddess of learning and letters, and the wife of Brahmā; also a name of Durgā. SATĪ.—A name of Durgā; a wife who immolates herself on her husband's funeral pyre. ŚESHA.—A serpent-deity. SIDDHEŚVARA.—An epithet of Śiva (*Siddha*, perfected). ŚIKHARA.—A mountain peak, or the spire of a temple. ŚIVA.—The third deity of the triad (Brahmā, Viṣṇu and Śiva). SOMEŚVARA or SOMANĀTHA.—An epithet of Śiva (Lord of the Moon). ŚRĪ.—Lakshmī; also used as a prefix to works and writings and to the names of great persons. STŪPA.—A Buddhist monument erected to hold sacred relics. SUNDAR-NĀRĀYAṆA.—Viṣṇu. SŪRYA.—The Sun-god.

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TĀṆDAVA.—An extraordinary dance of Śiva. TĪRTHANKARA.—A Jaina saint. There are supposed to be twenty-four of them in the past, twenty-four in the present, and twenty-four in the future dispensations. TRIMŪRTI.—A triad representation of the gods Brahmā, Viṣṇu and Śiva.

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VĀHANA.—A vehicle. Each of the gods has his own particular *vāhana* upon which he rides. VARĀHA.—Third or Boar incarnation of Viṣṇu. VARUṆA.—The god of the waters, and guardian of the west. VĀYU.—The god of the winds, and the guardian of the north-west. VĪRAGAL or VĪRAKAL.—A memorial stone set up in commemoration of the death of a warrior. VIRŪPĀKSHA.—Śiva (having an unusual number of eyes). VIṢṆU.—The second god of the Hindu Triad. VIṬHOBA.—A form of Viṣṇu, the celebrated god of Pandarpur. VIṬṬHALA.—The same as the last.

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YAMA.—The god of death, and guardian of the south. YAMUNĀ.—The Jamnā river personified as a goddess. YOGI.—A religious ascetic.

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SRI GANESA.

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THE DAKHAN

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the Church of Rome, and the Church of the East, were at this time in a state of open hostility. The Pope, who had long been struggling for the supremacy, had at length succeeded in establishing his authority over the greater part of the West; but the East, which had never acknowledged his claims, was now more than ever alienated from him. The schism between the two churches, which had been long in preparation, was now complete. The Pope had excommunicated the Patriarch of Constantinople, and the Patriarch had retaliated by excommunicating the Pope. The two churches were now divided, and the breach was never to be healed.

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The state of the Church of Rome was, at this time, far from being in a prosperous condition. The corruption of the clergy, the ignorance of the people, and the general decay of religion, were such as to call for a reformation. The Pope himself, who was the head of the Church, was often a man of profligate life, and the cardinals and bishops were, for the most part, men of the same character. The monasteries, which had been founded for the purpose of promoting religion and learning, had become the seats of vice and superstition. The people, who were kept in ignorance, were easily led astray by the arts of the clergy, and the whole system of the Church was one of corruption and abuse.

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It was in this state of things that the Reformation began. It was not the work of any one man, or of any one country. It was a movement which had been long in preparation, and which was now to break forth with irresistible force. It was a movement which was to change the face of Europe, and to give a new direction to the history of the world. It was a movement which was to restore the purity of the Christian religion, and to bring back the Church to the simplicity of the gospel.

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The Reformation was not a sudden event. It was the result of a long series of causes, which had been operating for centuries. The corruption of the Church, the ignorance of the people, and the general decay of religion, had all contributed to bring about this great change. The invention of printing, the revival of learning, and the discovery of the New World, had all helped to prepare the way for the Reformation. The spirit of inquiry, which had been awakened by these events, was now to be directed towards the Church, and the result was to be the Reformation.

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The Reformation was a movement which was to affect every part of Europe. It was to change the religion of the people, the government of the states, and the whole structure of society. It was to be a struggle between the old and the new, between the authority of the Church and the freedom of the individual. It was to be a struggle which was to last for centuries, and which was to leave its mark on the history of the world.

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NORTH FACADE OF THE TEMPLE OF AMBARNATHA.

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THE EASTERN END OF THE TEMPLE OF AMBARNATHA.

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THE NORTH-WEST CORNER OF THE TEMPLE OF AMBARNATHA.

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IMAGES OF DURGA, BRAHMA AND MAHAKALI ON THE TEMPLE OF AMBARNATH.

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THE WALLS OF THE SHRINE OF THE TEMPLE OF AMBARNATHA

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DOME IN THE HALL OF THE TEMPLE OF AMBARNATHA

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PLATE IX

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PLAN OF THE TEMPLE OF AMBARNATHA.

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SCALE OF 10 0 10 20 30 40 FEET

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CEILING PANELS IN THE HALL OF AMBARNATHA.

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QUARTER PLAN OF THE HALL CEILING OF AMBARNATHA

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SECTION OF SIDE CEILING C TO D

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SECTION OF CENTRAL DOME A TO B

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SCALE OF 12' 0 1 2 3 4 5 FEET

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SCALE OF 12' 0 1 2 3 4 5 6 7 8 9 10 FEET

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TWO PILLARS IN THE HALL OF AMBARNATHA.

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SCALE OF 12'

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IMAGE OF THE TRIMURTI ON THE TEMPLE OF AMBARNATHA

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SCALE OF 3 FEET

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THE MOTHA TANKYA TEMPLE AND CARVED STONES FROM DEVI-KA-PARA

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This image is a blank page, likely a flyleaf or a blank verso/recto in a book. There is no text to transcribe.

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PILLARS FROM THE LAHAN TANKYA TEMPLE AT PAROL.

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DOORWAY FROM THE MOTHA TANKYA TEMPLE AT PAROL.

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SCALE OF 0 1 2 3 4 5 FEET FOR THREE IMAGES BELOW

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STONE SCULPTURES FROM GAS AND NIRMAL.

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MEMORIAL STONES AT BORIVLI.

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TEMPLE NO. I AT BALSANE. SOUTH FACE.

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THE SHRINE WALLS OF TEMPLE NO. 1 AT BALSANE.

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A FRAGMENT OF A SCROLL

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INTERIOR OF TEMPLE NO. 3 AT BALSANE

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GROUND PLAN OF THE TEMPLES NOS 4. 1 AND 5 AT BALSANE.

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PLATE XXII

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ELEVATION OF TEMPLE NO I AT BALSANE

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SCALE OF 0 5 10 20 25 FEET

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THREE PILLARS FROM TEMPLE NO. 1 AT BALSANE.

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MOULDINGS OF MARGINAL CEILING OF HALL. FROM TEMPLE NO. 1 AT BALSANE.

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ELEVATION

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SECTION

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PLAN

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SCALE OF 12" 1 2 3 4 5 6 7 8 9 10 FEET.

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ELEVATION, PLAN AND SECTION OF DOORWAY OF TEMPLE NO. 1 AT BALSANE.

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THE SOUTH SIDE OF THE TEMPLE OF MAHESVARA AT PATNA.

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THE INTERIOR OF THE TEMPLE OF MAHESVARA AT PATNA.

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THE TEMPLE AT SANGAMESVARA.

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THE TEMPLE OF MAHESVARA AT PATNA FROM THE NORTH-EAST

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THE TEMPLE OF AI BHAVANI AT PATNA FROM THE BACK

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SCALE OF 10 0 10 20 30 FEET

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SCALE OF 0 1 2 3 4 5 FEET

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PLAN OF MATHA AND PILLAR FROM BALSANE, AND PLAN OF MAHESVARA AT PATNA.

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ELEVATION, SECTION AND PLAN OF THE SHRINE DOORWAY IN THE TEMPLE OF MAHESVARA AT PATNA

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SCALE OF 10 1 2 3 4 5 6 7 8 9 10 FEET

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SCALE OF 10 10 FEET

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THREE PILLARS AND DETAIL OF WALL MOULDINGS FROM THE TEMPLE OF MAHESVARA AT PATNA.

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¹ [The text is illegible.]

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BALCONIED NICHE AND STRING COURSES FROM MAHESVARA AT PATNA.

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JAINA THRONE AND TWO AVATARAS OF VISHNU FROM PATNA.

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DOORWAY OF A SMALL TEMPLE ON THE SOUTH OF MAHESVARA AT PATNA.

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SCALE OF 12' 0 1 2 3 4 5 6 7 8 9 10 FEET

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THE TEMPLE OF MUDHAIDEVI AT VAGHLI FROM THE N-E.

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THE TEMPLE OF MUDHAIDEVI AT VAGHLI FROM THE S-W.

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PLAN OF THE TEMPLE AT SANGAMESVARA, AND OF MUDHAIDEVI AT VAGHLI

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PLAN AND SECTION OF CEILING, AND PILLAR AND WALL MOULDINGS FROM THE TEMPLE OF MUDHAIDEVI AT VAGHEL.

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PLATE XXXVI

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SCALE OF 12"

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SCALE OF 12"

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SCALE OF 5 FEET

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SCALE OF 5 FEET

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PANEL AND PILLAR FROM THE TEMPLE OF KRISHNA AT VAGHLI. AND DETAIL OF WALL BANDS FROM THE TEMPLE OF SANGAMESVARA.

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OVAL CEILING, WALL MOULDINGS AND PILLARS FROM SANGAMESVARA

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THE TEMPLE AT CHANGDEVA

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THE FRONT OF THE ANTECHAMBER OF THE TEMPLE AT CHANGDEVA

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THE TEMPLE IN THE BED OF THE RIVER AT CHANGDEVA.

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Plate XXXII. Temple at Deogarh: Plan, Elevation, and Details

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ELEVATION AND DETAILS OF THE GANOWA WADA AT ERANDOL

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2 FEET

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2 FEET

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THE TEMPLE OF GONDESVARA AT SINNAR, FROM THE SOUTH

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TEMPLE OF GONDESVARA AT SINNAR FROM THE SOUTH-WEST.

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THE TEMPLE OF AESVARA AT SINNAR.

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PLATE XLIV

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PORCH AND WALLS OF GONDESVARA AT SINNAR AND ACCOMPANYING SMALL TEMPLE

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PILLAR FROM THE TEMPLE OF AESVARA, AND NANDI PAVILION FROM THE TEMPLE OF GONDESVARA AT SINNAR

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SCULPTURED ARCHITRAVE IN THE TEMPLE OF AESVARA AT SINNAR.

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PLAN OF THE TEMPLE OF GONDESVARA AT SINNAR.

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ELEVATION OF THE TEMPLE OF GONDESVARA AT SINNAR.

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PLATE XLIX

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ASHTADIKPALA CEILING FROM AESVARA, AND CROSS SECTION OF GONDESVARA AT SINNAR.

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SCALE OF 5 FEET

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SCALE OF 50 FEET

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SCALE OF 12' 1 2 3 4 5 6 7 8 9 10 FEET.

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ELEVATION OF THE EAST DOORWAY OF THE HALL OF GONDESVARA AT SINNAR.

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PILLAR IN THE HALL OF GONDESVARA AT SINNAR.

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This image is blank (except for some noise/artifacts at the top and bottom edges). There is no text to transcribe.

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PILLAR IN PIT H

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LEYRE PILLAR

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MOULDINGS OF TEMPLE PLATFORM

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PILLARS FROM ALSVARA, AND PILLAR AND MOULDINGS FROM GONDESVARA AT SINNAR

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TEMPLE AT JHODGA.

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The page is blank, except for the page number at the top.

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THE WALLS OF THE SHRINE OF THE TEMPLE AT THODGA

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PLANS OF AESVARA AT SINNAR AND OF MAHADEVA AT JHODGA.

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SCALE OF 12' 1 2 3 4 5 6 7 8 9 10 FEET

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SCALE OF 12' 1 2 3 4 5 6 7 8 9 10 FEET

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ORNAMENT ON THE FRONT OF THE SIKHARA AND PILLARS FROM THE TEMPLE AT JHODGA

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TEMPLE NO. 8 AT ANJANERI.

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This image is completely blank (white) except for some minor artifacts at the very top and bottom edges, which appear to be part of the book's binding or a damaged edge, not text. There is no readable text to transcribe.

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TEMPLES NOS. 1 AND 2 AT ANJANERI.

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TEMPLE NO. 7 AT ANJANERI.

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ELEVATION OF TEMPLE NO. 13 AT ANJANERI AND GENERAL PLAN OF GROUP OF TEMPLES.

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[The page is blank]

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PILLARS FROM THE GENERAL GROUP OF TEMPLES AT ANJANERI.

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SCALE OF 12' 0 1 2 3 4 5 6 7 8 9 10 FEET.

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This image is a blank page, except for a small, damaged, and illegible fragment of text or a printer's mark at the very bottom. There is no readable text to transcribe.

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TEMPLE OF JOGESVARA AT DEVALANA

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THE TRINGALVADI CAVE

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SCALE OF 10 0 10 20 30 40 50 FEET.

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SCALE OF 10' 0 1 2 3 4 5 6 7 8 9 10 FEET

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PLAN OF THE TEMPLE OF JOGESVARA AT DEVALANA AND PILLARS FROM THE SAME.

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PLATE LXIV

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SCALE OF FEET

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SCALE OF FEET

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PLAN OF THE CAVE AT NASIK AND PLAN OF JUNGALVADE CAVE AND PILLARS

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DETAILS OF SCULPTURES FROM TEMPLE OF JOGESVARA AT DEVALANA, AND FIGURES FROM THE JAINA CAVE AT CHANDOR.

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WOODEN IMAGES OF ST. ANNE AND THE VIRGIN AT CHANDOR

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THE TEMPLE OF JAGADAMBADEVI AT KOKAMTHAN

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THE TEMPLE OF JAGADAMBADEVI AT KOKAMTHAN, FROM THE S-E.

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PLAN AND PILLARS OF THE TEMPLE OF JAGADAMBADEVI AT KOKAMTHAN.

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TEMPLE OF SIDDHESVARA AT AKOLA

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TEMPLE OF AMRITESVARA AT RATANVADI

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PLANS OF THE TEMPLE OF SIDDHESVARA AT AKOLA AND OF BHAVANI AT TAHAKARI.

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SHRINE DOORWAY OF THE TEMPLE OF SIDDHESVARA AT AKOLA.

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PILLARS AND DETAILS FROM AKOLA AND TAHAKARI.

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TEMPLE OF BHAVANI AT TAHAKARI

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TEMPLE OF BALESVARA AT PEDGAON

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PLAN AND SECTION OF DOMICAL CEILING IN THE TEMPLE OF BHAVANI AT TAHAKARI

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THE TEMPLE OF LAKSHMI-NARAYAN AT PEDGAON

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[Page is blank]

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THE SHRINE WALLS OF THE TEMPLE OF LAKSHMI-NARAYANA AT PEDGAON.

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PLATE LXXVIII.

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CORNER OF THE WALL AND BASEMENT, AND PILLARS IN THE TEMPLE OF LAKSHMI-NARAYANA AT PEDGAON.

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THE TEMPLE OF BALESVARA AT PEDGAON.

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THE TEMPLE OF RAMESVARA AT PEDGAON.

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PLATE LXXX

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PLANS OF THE TEMPLES OF LAKSHMI-NARAYANA AND RAMESVARA AT PEDGAON.

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SCALE OF 10 20 30 FEET.

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SCALE OF 10 20 30 FEET.

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PLATE LXXXI

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SCALE OF 10 10 20 FEET

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ELEVATION OF THE TEMPLE OF LAKSHMI-NARAYANA AT PEDGAON.

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PLATE LXXXII

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ELEVATION, PLAN AND SECTION OF DOORWAY FROM THE TEMPLE OF LAKSHMI-NARAYANA AT PEDGAON

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PILLARS FROM LAKSHMI-NARAYANA AND BALESVARA AT PEDGAON.

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This image is completely blank (white) except for some noise/artifacts at the very edges and corners. There is no text to transcribe.

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SCALE OF 12' 1 2 3 4 5 6 7 8 9 10 FEET

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SCALE OF 9' 1 2 3 4 5 6 7 8 9 10 FEET

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CEILING AND PILLAR FROM RAMESVARA, AND CEILING AND DETAILS FROM LAKSHMI-NARAYANA AT PEDGAON.

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TEMPLE OF NAKTI AT KARJAT.

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TEMPLE OF DEVI AT MANDAVGAON.

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THE TEMPLE OF SIDDESVARA AT LIMPANGAON.

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WOOD-CARVED HOUSE FRONT AT SRIGUNDA.

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This image is completely blank (white) except for some texture at the very bottom edge, which appears to be the binding or a shadow of the facing page. There is no text to transcribe.