Archaeological Remains in Kashmir- IV 

T N Khazanchi  

Consequent to the decline of the Buddhist phase in Kashmir, there is evidence of development of grand classical architecture. In this context, it has to be emphasised that very few countries have presented, at such an early age, the perfection in style, construction and decoration as the master builders did in Kashmir in the 8th century A and onwards, till the style declined due to historical changes Historically speaking is, however, apparent that this profound change in building art in Kashmir was affected during the powerful reign of and under the imperial patronage of King Lalitaditya (8th century AD). He was undoubtedly one of the greatest rulers of Kashmir There is evidence to show that his conquests carried his influence far and wide and his power was absolute over an extensive region of High Asia for a long period.

Here we find a movement fully matured without any evidence of a systematic evolutionary growth in style. Evidence regarding the sudden appearance of a classical movement in this field is lacking in India also. Such sudden manifestation of excellence in building art has been likened to the heights achieved in the stupas, temples, etc. in Java and Cambodia in the 9th and 12th centuries A.D., and the brilliant manifestation of Gothic architecture in Europe in the later part of the 12th century.

Sun Temple at Martand

During this period, the face of the Valley was transformed by monumental architectural activity at Martand, about 64 kms to the south-east of Srinagar, at Parihaspora, about 25 kms east of Srinagar, and later at Awantipora, about 30 kms south-east of Srinagar. The temple at Martand, dedicated to the Sun, is the most perfect construction with high technical accomplishments. The same excellence is in evidence in the Buddhist and Brahmanical masterpieces at Parihaspora where Lalitaditya transferred his capital temporarily from Srinagar. Apart from other artistic attainments, the Sun Temple at Martand consists of massive lintels and blocks of megalithic proportions which became the model for all later Brahmanical temples in Kashmir. The model was provided also by the temples at Awantipora: Avantisura and Avantiswami, dedicated respectively to Lord Shiva and Lord Vishnu. These were constructed during the reign of King Avantiverman in the 9th century A.D. King Avantiverman is credited with having ushered in a very peaceful period of rule in Kashmir which helped foster arts, literature and architectural activity.

The temple proper at Martand is 63' in length by 36 in width at the eastern end. The width at the entrance end is only 27 Like most mediaeval temples of Kashmir, Martand consists of a courtyard with the principal shrine in the middle and a collonaded peristyle. The latter is 220' long and 142' wide. It has 84 fluted columns facing the courtyard. The peristyle is the largest example of its kind in Kashmir. In the main shrine, there are three distinctive chambers: the mandapa, the antaral, and the garbhagriha. Another distinctive feature is the imposing gateway, as imposing as the main shrine. The walls of the gateway are profoundly decorated internally and externally, the chief motif of decoration being rows of double pedimented niches. Most of these niches contain single standing figures of Gods. Other rectangular panels contain sitting groups, floral scrolls, pairs of geese, etc.

The tall figure of the three-headed Vishnu, standing between two attendants, is there in the two large niches in the side-walls of the inner chamber of the gateway. The roof seems to have been of the pyramidal type common to the temples of Kashmir. So far as the temple as a whole is concerned, the monument can have had few equals because of its massive tre-foil arches, lintels of megalithic proportions, massive strength, simplicity of style and expert technical accomplishment. The artisans have given enough proof of profound experience and patient skill as evidenced by construction of stones, wrought with astonishing precision, their surfaces finely dressed and bonded by exact and scientific means.

It must be emphasized that the Kashmir temple to all intents and purposes is a manifestation of an independent ideal. The design is related more to the central shrine for the accommodation of the deity. than to a place for congregational worship The Indo-Aryan mode in its structure is not in evidence, neither in the columned hall for congregational worship nor in the sikhara feature of the design It is apparent that the ceremonials differed from those in most other parts of India Temples in the Valley did not include any assembly halls, these consisted primarily of the main central sanctuary and in these the devotees paid obeisance

Parihaspora

Apart from the temple at Martand, it was again during the reign of Lalitaditya that imposing and magnificent structures, Buddhist as well as Brahmanical, were raised at Parihaspora, an extensive plateau about 23 kms to the west of Srinagar The Buddhist structures consisted of a a monastery and a chaitya (temple). Both the stupa and the chaitya seem to have been massive structures. It is from the nature of the masonry itself that largeness of the structures is in evidence. Though the superstructure has disappeared, the massiveness is apparent on the basis of architectural fragments lying all around and the hugeness of scorched boulders. The common feature of these structures is the enormous size of blocks of limestone used in their construction, the smoothness of their dressing, and the fineness of their joints. The architectural treatment is coeval with their size. This is particularly noticeable in the immense bulk forming the plinth of the stupa. Scattered about are ponderous fragments of architectural features, mouldings, capitals and cornices, all of the same massive proportion. The base of the stupa is 128'-6" square in plan, with offsets and a flight of steps on each side. Externally the plinth is 10 feet high. The extant remains indicate that it must have been not less than 100 feet high. There are fragments of tre-foiled arches containing images of Buddha and Bodhisattvas. The royal monastery which lies to the south of the stupa seems to have been intended to be a large and sumptuous establishment. The complex is a quadrangle of 26 cells with an average 16' side, enclosing a square courtyard paved originally with stone-flags. Some of these are still in position. The monastery enclosure is a square with 175 foot side.

Another imposing structure here is the chaitya or the Buddhist temple which stands on a double base. Large fragments of the tre-foil arch of its entrance are still lying at the site. The structure was contained within a large quadrangle of 235-foot sides . The chaitya was in the centre. It was not meant to be a hall of congregational prayers but for the reception of the image or its symbol. The central structure was also square in plan and stood on a double platform 95 feet across. Within this building was the cell, a square chamber of 40 diameter. What is important, however, is that this building possesses some of the most massive blocks of stone ever used in ancient temples of Kashmir. These have been likened to the massive blocks used in ancient Egyptian buildings. The floor of the sanctum is a single block of 14' x 12'6" x 5'2" dimension, weighing approximately 64 tons. It has to be kept in view that the chaitya has been raised on a plateau, miles away from the quarry, and considerably higher than the ground-level all around.

Courtesy:- T N Khazanchi and December 1994 Koshur Samachar

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