Culture of ancient India. I am a guide to India UNESCO in India
Candidates for inclusion on the World Heritage List
As of 2014, 47 more sites in India are candidates for inclusion on the list.
Geographical location of objects
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Excerpt characterizing the List of UNESCO World Heritage Sites in India
- Seconded, on duty.They were silent.
“She released a falcon from her right sleeve,” said the song, involuntarily arousing a cheerful, cheerful feeling. Their conversation would probably have been different if they had not spoken to the sound of a song.
– Is it true that the Austrians were beaten? – asked Dolokhov.
“The devil knows them,” they say.
“I’m glad,” Dolokhov answered briefly and clearly, as the song required.
“Well, come to us in the evening, you’ll pawn the Pharaoh,” said Zherkov.
– Or do you have a lot of money?
- Come.
- It is forbidden. I made a vow. I don’t drink or gamble until they make it.
- Well, on to the first thing...
- We'll see there.
Again they were silent.
“You come in if you need anything, everyone at headquarters will help...” said Zherkov.
Dolokhov grinned.
- You better not worry. I won’t ask for anything I need, I’ll take it myself.
- Well, I’m so...
- Well, so am I.
- Goodbye.
- Be healthy…
... and high and far,
On the home side...
Zherkov touched his spurs to the horse, which, getting excited, kicked three times, not knowing which one to start with, managed and galloped off, overtaking the company and catching up with the carriage, also to the beat of the song.
Returning from the review, Kutuzov, accompanied by the Austrian general, went into his office and, calling the adjutant, ordered to be given some papers related to the state of the arriving troops, and letters received from Archduke Ferdinand, who commanded the advanced army. Prince Andrei Bolkonsky entered the commander-in-chief's office with the required papers. Kutuzov and an Austrian member of the Gofkriegsrat sat in front of the plan laid out on the table.
“Ah...” said Kutuzov, looking back at Bolkonsky, as if with this word he was inviting the adjutant to wait, and continued the conversation he had begun in French.
“I’m just saying one thing, General,” Kutuzov said with a pleasant grace of expression and intonation, which forced you to listen carefully to every leisurely spoken word. It was clear that Kutuzov himself enjoyed listening to himself. “I only say one thing, General, that if the matter depended on my personal desire, then the will of His Majesty Emperor Franz would have been fulfilled long ago.” I would have joined the Archduke long ago. And believe my honor, it would be a joy for me personally to hand over the highest command of the army to a more knowledgeable and skilled general than I am, of which Austria is so abundant, and to relinquish all this heavy responsibility. But circumstances are stronger than us, General.
And Kutuzov smiled with an expression as if he was saying: “You have every right not to believe me, and even I don’t care at all whether you believe me or not, but you have no reason to tell me this. And that’s the whole point.”
The Austrian general looked dissatisfied, but could not help but respond to Kutuzov in the same tone.
“On the contrary,” he said in a grumpy and angry tone, so contrary to the flattering meaning of the words he was saying, “on the contrary, your Excellency’s participation in the common cause is highly valued by His Majesty; but we believe that the present slowdown deprives the glorious Russian troops and their commanders-in-chief of the laurels that they are accustomed to reaping in battles,” he finished his apparently prepared phrase.
Kutuzov bowed without changing his smile.
“And I am so convinced and, based on the last letter with which His Highness Archduke Ferdinand honored me, I assume that the Austrian troops, under the command of such a skillful assistant as General Mack, have now won a decisive victory and no longer need our help,” said Kutuzov.
The general frowned. Although there was no positive news about the defeat of the Austrians, there were too many circumstances that confirmed the general unfavorable rumors; and therefore Kutuzov’s assumption about the victory of the Austrians was very similar to ridicule. But Kutuzov smiled meekly, still with the same expression, which said that he had the right to assume this. Indeed, the last letter he received from Mac's army informed him of the victory and the most advantageous strategic position of the army.
“Give me this letter here,” said Kutuzov, turning to Prince Andrei. - If you please, see. - And Kutuzov, with a mocking smile at the ends of his lips, read in German to the Austrian general the following passage from a letter from Archduke Ferdinand: “Wir haben vollkommen zusammengehaltene Krafte, nahe an 70,000 Mann, um den Feind, wenn er den Lech passirte, angreifen und schlagen zu konnen. Wir konnen, da wir Meister von Ulm sind, den Vortheil, auch von beiden Uferien der Donau Meister zu bleiben, nicht verlieren; mithin auch jeden Augenblick, wenn der Feind den Lech nicht passirte, die Donau ubersetzen, uns auf seine Communikations Linie werfen, die Donau unterhalb repassiren und dem Feinde, wenn er sich gegen unsere treue Allirte mit ganzer Macht wenden wollte, seine Absicht alabald vereitelien. Wir werden auf solche Weise den Zeitpunkt, wo die Kaiserlich Ruseische Armee ausgerustet sein wird, muthig entgegenharren, und sodann leicht gemeinschaftlich die Moglichkeit finden, dem Feinde das Schicksal zuzubereiten, so er verdient.” [We have quite concentrated forces, about 70,000 people, so that we can attack and defeat the enemy if he crosses Lech. Since we already own Ulm, we can retain the benefit of command of both banks of the Danube, therefore, every minute, if the enemy does not cross the Lech, cross the Danube, rush to his communication line, and below cross the Danube back to the enemy, if he decides to turn all his power on our faithful allies, prevent his intention from being fulfilled. Thus, we will cheerfully await the time when the imperial Russian army is completely ready, and then together we will easily find the opportunity to prepare for the enemy the fate he deserves.”]
Kutuzov sighed heavily, ending this period, and looked attentively and affectionately at the member of the Gofkriegsrat.
“But you know, Your Excellency, the wise rule is to assume the worst,” said the Austrian general, apparently wanting to end the jokes and get down to business.
He involuntarily looked back at the adjutant.
“Excuse me, General,” Kutuzov interrupted him and also turned to Prince Andrei. - That's it, my dear, take all the reports from our spies from Kozlovsky. Here are two letters from Count Nostitz, here is a letter from His Highness Archduke Ferdinand, here is another,” he said, handing him several papers. - And from all this, neatly, in French, compose a memorandum, a note, for the sake of visibility of all the news that we had about the actions of the Austrian army. Well, then, introduce him to his Excellency.
Prince Andrei bowed his head as a sign that he understood from the first words not only what was said, but also what Kutuzov wanted to tell him. He collected the papers, and, making a general bow, quietly walking along the carpet, went out into the reception room.
Despite the fact that not much time has passed since Prince Andrei left Russia, he has changed a lot during this time. In the expression of his face, in his movements, in his gait, the former pretense, fatigue and laziness were almost not noticeable; he had the appearance of a man who does not have time to think about the impression he makes on others, and is busy doing something pleasant and interesting. His face expressed more satisfaction with himself and those around him; his smile and gaze were more cheerful and attractive.
Kutuzov, whom he caught up with in Poland, received him very kindly, promised him not to forget him, distinguished him from other adjutants, took him with him to Vienna and gave him more serious assignments. From Vienna, Kutuzov wrote to his old comrade, the father of Prince Andrei:
“Your son,” he wrote, “shows hope of becoming an officer, out of the ordinary in his studies, firmness and diligence. I consider myself lucky to have such a subordinate at hand.”
In total, there are 29 objects in India that are the heritage of mankind and unique natural corners of our Planet, included in the UNESCO World Heritage List.
Orange UNESCO sites are indicated, which the "Rossiyanka" company offers to visit on its excursions.
UNESCO sites in Goa
Temples and monasteries of Old Goa
Old Goa (in Portuguese Velha Goa, Velha Goa) is a city in the state of Goa in India, formerly the capital of Portuguese India. About 25 monuments of Portuguese colonial architecture have been preserved here, the main of which are: St. Catherine's Cathedral honor of Catherine of Alexandria, Basilica of Bom Jesus, gdIt contains the relics of one of the saints of the Catholic Church, Francis Xavier. U You can find out more in the article: Churches of Old Goa and Panaji. Due to malaria epidemics in the 17th-18th centuries. the population moved to the suburb of Panaji, which later became the capital of the colony and was called “New Goa”. You can see these monuments on this excursion.
UNESCO sites in Karnataka
Ruins of Hampi (Vijayanagara)
Photos of Hampi - 11 albums
Hampi (Vijayanagara) is the former capital of the Vijayanagara Empire. Now it is the largest UNESCO historical site in India. Hampi is associated with the historical region of Kishkinda, the kingdom of the Vanaras (ape-like humanoids) which is mentioned in the famous epic Ramayana. The first known human settlement appeared here in the 1st century. From 1336 to 1565, the capital of the Vijayanagara Empire, the city of Vajayanagara, was located in this area. This place was chosen for the capital of the empire because of its strategic location: on one side the land is washed by the Tungabhadra River, and on the other three sides the city is surrounded by hills formed by nature from granite blocks. Hampi has enormous architectural and historical significance. The central part of the ancient city had an area of 26 square meters. It is on it that there are about 350 temples and other buildings. With a population of almost 500 thousand people, the city was one of the largest in its time. In 1565, after the fall of the empire, the city was destroyed and plundered by the Islamic sultans. Further damage to Hampi's monuments was caused by treasure hunters. Book an excursion to Hampi
Temples of Pattadakal
The city of Pattadakal is located on the banks of the Malaprabha River.Temple complex of the 8th century. represents the culmination of the development of the style of Hindu temple architecture. Pattadakal features both Dravidian (southern) and Nagara (northern) styles of Indian temple architecture. On the UNESCO list since 1987You can see the ancient city at excursions . Here is a photo of Pattadakal
UNESCO sites in Maharashtra
Cave temples on the island. Elephanta
The so-called “City of Caves” contains a large collection of rock art dedicated to the cult of the god Shiva. On the UNESCO list since 1987
Chhatrapati Shivaji Railway Station (Victoria)
The station is located in Mumbai and is one of the most crowded stations in the world. The station building represents a combination of traditional Victorian neo-Gothic architecture with motifs of the Indo-Saracenic style (stone dome, turrets, pointed arches and a complex plan). The inside of the station is decorated with wood carvings, iron and copper railings, and the main staircase has a balustrade. The building was designed by British architect Frederick William Stevens, construction began in 1878 and lasted 10 years. The station was named after Queen Victoria, but the station changed its name in 1996. Like India's largest airport, it is named after India's national hero Chhatrapati Shivaji. The station is a symbol of Mumbai. The train station is one of the main settings for the film Slumdog Millionaire (2008). The film won 8 gold Oscar statuettes, including in the categories “Best Film of the Year” and “Best Director of the Year”. On the UNESCO list since 2004. You can see Victoria Station on our excursion Mumbai (Bombay). Photo
Ajanta Temples
This one is located Buddhist temple and monastery cave complex near the city of Aurangabad.It is a horseshoe-shaped cliff with 29 caves. They are divided into two main types - chaitya (prayer halls, oblong in plan, with two rows of pillars, an apse at the end) and vihara (halls, square in plan, surrounded on three sides by cells or sanctuaries with Buddha statues, with a portico-terrace at the entrance ) - a hostel for Buddhist monks. The wall paintings of the caves are illustrations of Buddhist legends and myths, but in essence they reveal a panorama of social life in all its diversity. Temples were carved into rocks over several centuries (III-VII centuries). The most intensive construction took place in the 5th century. under Harishen, the ruler of central India. At this time, the most advanced examples of sculptures and paintings of Ajanta were created. After the death of Harishena, construction in the caves was carried out less intensively. In the 13th century Buddhism is losing its importance in India. The monks, whose numbers had decreased significantly by this time, gradually left Ajanta. Ajanta Photos
Ellora Temples
The temples are located 30 km from Aurangabad. The creation of the caves dates back to approximately the 6th to 9th centuries. Of the 34 caves of Ellora, 12 caves in the south are Buddhist, 17 in the center are dedicated to Hindu gods, 5 caves to the north are Jain. The main attraction and a true Wonder of the World is the Kailash Temple, carved out of the mountain. On the UNESCO list since 1983 Ellora Photos
UNESCO sites in Uttar Pradesh
Taj Mahal in Agra
Taj Mahal - mausoleum-mosque on the banks of the Jamna (Yamuna) river in Agra. Built in 1632-53 by order of Tamerlane’s descendant, the Mughal Emperor Shah Jahan, in memory of his wife Mumtaz Mahal, who died during childbirth (Shah Jahan himself was later buried here). The Taj Mahal is considered the best example of Mughal style architecture, which combines elements of Persian, Indian and Islamic architectural styles. 22 thousand craftsmen were employed in construction. Inside the mausoleum there are two tombs - the Shah and his wife. The Taj Mahal is a structure with five domes 74 m high on a platform, with 4 minarets at the corners. The building is adjacent to a garden with fountains and a swimming pool. The walls are made of polished translucent marble, brought for construction 300 km away. Turquoise, agate, malachite, carnelian, etc. were used for inlay. Marble has such a feature that in bright daylight it looks white, at dawn pink, and on a moonlit night - silver. According to legend, there was supposed to be a twin building made of black marble on the other side of the river, but it was not built. A gray marble bridge was supposed to connect these two buildings. On the left and right sides of the tomb there are mosques made of red sandstone. During the year, the Taj Mahal is visited by 3 to 5 million visitors, of which more than 200 thousand are from abroad. The Taj Mahal is one of the 7 wonders of the modern world after a 2007 survey of more than 100 million people. In the UNESCO list since 1983 as a “pearl of Muslim art.” UYou can see the Taj Mahal on the Golden Triangle excursion. Here photo of Taj Mahal
Agra Fort
The fortification, which served as the residence of rulers during the Mughal Empire, is located 2.5 km from the Taj Mahal. Part of the Fort is today used for military purposes and is not accessible to visitors. Construction of the fort began in 1565 on the initiative of Akbar the Great, who moved the capital from Delhi to Agra. Within 6 years the fort was completely surrounded by a wall. Shah Jahan's successor expanded the fort at the beginning of the 17th century. While under Akbar red sandstone with elements of marble was preferred, under Shah Jahan white marble with patterns of gold and precious stones was used as a building material. In 1648, the capital was moved back to Delhi, and therefore the Red Fort in Agra lost its importance. After seizing power in 1658, Aurangzeb kept his father Shah Jahan under house arrest in this fort until his death. In 1803, the fort was captured by British troops. During the Sepoy Mutiny of 1857, the fort was the site of armed clashes. The entire complex is crescent-shaped and surrounded by a wall, the height of which is 21 m, and the perimeter is 2.4 km. The wall, like most of the structures in the Red Fort, is built of red sandstone, which gives the fort its name. The Delhi and Lahore gates form the entrance to the fort. Inside there are palaces, several mosques and gardens. The architectural style harmoniously combines elements of Islamic and Hindu architecture. On the UNESCO list since 1983. You can see the Agra Fort on a tour Golden Triangle. rear Here is a photo of Agra
Fatehpur Sikri
UNESCO sites in Rajasthan
Jantar Mantar Observatory
This is the largest of the five observatories built in India (1727-1734) by the Rajput Maharaja Sawai Jai Singh in the city of Jaipur, which he founded shortly before. The measuring instruments were enormous in size. Thus, the Jantar Mantara sundial is considered the largest in the world (27 m in diameter). On the UNESCO list since 2010. You can see this monument on the Golden Triangle excursion or Tour to Jaipur.
Here is a photo of Jaipur
The national park is located in the Bharatpur district and was founded in 1982. It covers an area of 29 km² (almost half is water bodies) and is located 50 km west of Agra. The park is home to 366 species of rare birds that migrate here during the winter. In spring, birds leave their wintering grounds and head north. Storks of different species (gap stork, beaked stork) occupy acacia thickets. These same areas are favorite nesting sites for spoonbills, purple herons and ibis. Wild ducks, swans and other waterfowl migrate to India's Keoladeo Ghana National Park between mid-August and October. Pink flamingos and pink pelicans are among the last to appear in these areas. They arrive here in November. White and gray herons, cormorants, and storks annually produce offspring of 30 thousand individuals. Waterfowl include such species as: gray duck, shoveler, teal, Indian lesser goose, tufted duck, combed duck, small, great and Indian cormorants, Indian beaked whale, darter, ibis, etc. Also in the reserve there are 379 species of plants, 50 species of fish, 13 species of snakes, 5 species of lizards, 7 species of amphibians, 7 species of turtles and many species of invertebrates. It is the only known winter habitat for such a rare species as the Siberian Crane. There are 27 species of mammals in the park, among them the following species can be noted: nilgai, wild boar, spotted deer, Indian sambar (quite a few), garna, axis, rhesus macaque, langur, 2 types of cats: jungle cat and fishing cat , 2 species of civets: musang and small civet (quite rare), 2 species of mongoose, smooth-coated otter, jackals, hyenas, several species of rodents. Before receiving officially protected reserve status, the Keoladeo Ghana area was a hunting ground for high-ranking Indian officials. Hunting is currently prohibited in Keoladeo Ghana. The best time to visit here is considered to be from September to February, because during this period of time the number of different species of birds inhabiting the reserve reaches its peak. On the UNESCO list since 1985
UNESCO sites in Delhi
Humayun's Tomb
This is the mausoleum of the Timurid, Mughal emperor Humayun in Delhi, commissioned by his widow Hamida Banu Begum. Architecturally, it represents a connecting link between Gur Emir, where Humayun’s ancestor Tamerlane was buried, and the Taj Mahal mausoleum, which was built by order of his great-grandson Shah Jahan. Construction of the mausoleum began in 1562 and ended 8 years later. The architects are considered to be Said Muhammad and his father Mirak Ghiathuddin, whose design was obviously strongly influenced by the Samarkand buildings of the Timurids. You can see Humayun's mausoleum on the Golden Triangle excursion. Here is a photo of Delhi
Minaret Qutub Minar
It is the tallest brick minaret in the world with a height of almost 73 m. The first Muslim ruler of India, Qutb ud-Din Aibek, inspired by the Afghan Jam Minaret to surpass it, began construction of the minaret in 1193, but could only complete the foundation. His successor Iltutmish completed three more tiers, and in 1368 Firuz Shah Tughlaq completed the fifth and last tier. By the appearance of the minaret one can trace the development of the architectural style. Apart from the usual purpose of calling people to prayer at the Quwwat-ul-Islam Mosque, the minaret was used as a victory tower toshow the power of Islam, and also as a tower for viewing the surrounding area to protect the city. The diameter of the base is about 15 m, the diameter of the upper part of the tower is 3 m.There are other buildings in the complex. A big mystery is an iron column 7 m high and weighing 6 tons. The column was erected by King Kumaragupta I of the Gupta dynasty, which ruled North India from 320 to 540 BC. The column was brought from a Hindu temple destroyed by Muslims.There is an inscription on the column dedicated to Vishnu and King Chandragupta II (375-413). For 1600 years, the column was practically not subject to corrosion, but there is debate about the reason for this. There is a theory that the column is made of meteoric iron. According to other ideas, the column used a special alloy invented by Indian metallurgists. You can see the Qutub Minar on a tourGolden Triangle. Here is a photo of Delhi
Red Fort
The fortress was built in 1639-48 and dates back to the Mughal era. It was founded by Shah Jahan, who moved the capital of the state from Agra here, to Shahjahanabad. “If there is a paradise in the world, then it is here, it is here,” says the inscription on the arch of the Qala-a-Mubraq hall. These words of the Persian poet Amir Khusrow express the intention of the architects of Shah Jehan - to build a citadel in the image and likeness of the paradise described in the Koran, and not without similarities with Isfahan in Iran. Isfahan, for its magnificent Islamic architecture, received the nickname “Nesf-e Jehan” - “Half of the World” in Iran. From the north-west, Lal Qila is adjacent to the older Salimgarh fortress. The perimeter of the brick-red wall, which gave the name to the fortress, is 2500 m. The height ranges from 16 m on the Yamuna River side to 33 m on the city side. In March 1783, the fortress was captured by the Sikhs, and in 1857 by the sepoys. On Indian Independence Day, the Prime Minister of India reads out his annual address to the nation within the walls of the fort. The Red Fort during the time of Shah Jahan housed 3 thousand courtiers. The structure was the first citadel of the Mughal era, designed in the shape of an irregular octagon, which later became a feature of the architectural style of the dynasty. The building material was bricks, lined with ceramics or red marble. Its architecture harmoniously combines Persian, Timurid and Hindu elements. The style of construction, which is characterized by complex geometric compositions, was also named after the emperor - Shahjekhani. You can see the Red Fort in Delhi on a tour Golden Triangle .
UNESCO sites in Tamil Nadu
Temples of Mahabalipuram
The town of Mahabalipuram is located on the Coromandel Coast, 60 km south of Chennai. Originated in the 7th century. as the main port of the Pallava kingdom called Mamallapuram. From the era of the Pallavas (VII-IX centuries), various monuments of monumental sculpture and architecture, carved into monolithic rocks and rich in Buddhist motifs, have been preserved. Since the 18th century There have been reports in the literature that a significant part of ancient Mamallapuram is now under water. During the 2004 tsunami, the receding wave revealed two-meter stone figures and other ruins of a previously unknown Pallava-era temple complex.
Chola Temples
Chola - Hindu temples erected during the reign of the Chola dynasty. These temples include: the Brihadishvara Temple in Thanjavur, 11th century. (listed as a UNESCO World Heritage Site in 1987), 11th century Gangaikondacholiswaram Temple. and the Airavateshvara temple in Darasuram of the 10th century. (on the UNESCO list since 2004).
UNESCO sites in Orissa
Sun Temple in Konark
This temple also known as the "Black Pagoda" - a monument of the 13th century. It was built during the reign of King Narasimha I on the shores of the Bay of Bengal. The temple ensemble consists of three parts - a dance pavilion, where temple dancers once performed ritual dances, a hall for worshipers - jagamohana and a sanctuary - deula (destroyed). In front of the temple there are stone figures - seven horses and a chariot with twelve wheels. The temple contains many images and sculptural figures, mainly on love and erotic themes. Many of the temple structures are partially destroyed or preserved. On the UNESCO list since 1984
UNESCO sites in Assam
Manas Nature Reserve
The territory of the reserve is adjacent to the Bhutanese border and the Manas River. On the Bhutanese side, the protected area continues with the Royal Manas Bhutan National Park. Home to the rare golden langur and a significant population of tigers. Wetlands are vital to the survival of the rapidly disappearing bristly hare and pygmy pig. Also in the reserve you can see Indian rhinoceros, wild buffalo, elephant, gaur (Indian bison), swamp deer, Indian and clouded leopards. The park is the eastern chital habitat and home to the sambar deer and also has a rich and diverse bird population. Its main attraction is the great hornbill.
Kaziranga National Park
In 2005, the park celebrated its 100th anniversary. Baroness Mary Curzon, wife of the Viceroy of India, Lord George Curzon, played an important role in the founding of the park. The territory area is 688 km². The park contains beautiful tropical forests, rivers, and magnificent meadows. The park has gained worldwide fame due to the fact that it is home to the largest (2/3 of the world population) population of one-horned rhinoceros in the world. Also in the park you can see tigers, elephants, sloth whales, Bengal cats, fishing cats, gaurs, barasinghs and many other wild animals. In total, the park has more than 30 species of mammals, 15 of which are in danger of extinction in the world. There are over 40 species of turtles, lizards and snakes in Kaziranga. The park has bird and tiger sanctuaries. On the UNESCO list since 1985
UNESCO sites in Madhya Pradesh
Temples of Khajuraho
There are more of them They are called “temples of love” because of the huge number of erotic scenes created from stone on the walls and columns.About 25 temples have survived on an area of 21 km², the largest of which is Kandarya Mahadeva. A large complex of temples in the North Indian nagara style (the main three elements of the style: a square sanctum sanctum, one or two rows of transepts and topped by a curvilinear cone sikhara). The northern style of temple architecture and sculpture reaches its peak here. All buildings were erected in the 9th-12th centuries. The appearance of temples in Khajuraho is associated with the revival of Hinduism during this period of Indian history.
Buddhist monuments of Sanchi
Sanchi is a village 46 km northeast of Bhopal, where outstanding monuments of early Buddhist architecture - temples, stupas and monasteries - have been preserved. The main attraction of Sanchi is the first ever stupa. It was erected by order of Emperor Ashoka in the 3rd century. BC e. The reliefs depict not only Indians, but also people in Greek clothes. Conceived as a visual symbol of the Wheel of Dharma, the stupa at Sanchi served as the prototype for all subsequent stupas. The nearby forty ton Ashoka pillar was brought here from Chunar. At the beginning of the Shunga dynasty (2nd century BC), the Great Stupa was demolished, but was soon rebuilt and expanded to twice its original size. At the end of the 2nd century. BC e. the Indo-Greek ambassador Heliodorus erected the famous column five miles from the stupa. A few decades later, four stone gates appeared, decorated with exquisite carvings. Sanchi continued to be a major center of Buddhist art until the 12th century, when Islam established itself in central India and Buddhist shrines began to decline. Among the buildings of the 1st millennium AD. e. Temple No. 17, dating back to the 5th century, is especially famous. n. e., is one of the earliest Buddhist temples in India. Abandoned for centuries, the Sanchi monuments were rediscovered and described by the British in 1818. On the UNESCO list since 1989.
Rock shelters in Bhimbetka
The site is located at the foot of the Vindhya Mountains in the southern part of the Central Indian Plateau. Five groups of natural rock shelters are located in the massive limestone cliffs rising above the fairly dense forest. There are paintings there representing the period from the Mesolithic to the end of prehistoric times. The cultural traditions of the inhabitants of the 21 villages that are located near this site are very similar to the scenes presented on the rock images. The images themselves are more than 10 thousand years old, which makes Bhimbetka the oldest art gallery.
UNESCO sites in Bihar
Mahabodhi Temple
The famous Buddhist temple in Bodh Gaya, located in the place where Sidhartha Gautama achieved Enlightenment and became Buddha. The temple complex also includes the holy Bodhi tree. This tree was grown from the seed of the Sri Maha Bodhi tree in Sri Lanka, which in turn came from the original Mahabodhi tree under which the Buddha found Enlightenment. According to Buddhist tradition, around 500 BC. e. Prince Gautama Siddhartha, wandering as a monk, reached the banks of the Falgu River near the city of Gaya. There he settled down for meditation under the Bodhi tree (Ficus religiosa). After three days and three nights of meditation, he achieved enlightenment and found answers to all the questions he had. After this, he spent seven weeks in meditation, consolidating his experience of enlightenment. Then he went to Sarnath, where he began to teach Buddhism. It is believed that 250 years after Buddha's Enlightenment, King Ashoka visited Bodh Gaya. He is considered the founder of the Mahabodhi Temple. Some historians believe that the temple was built or rebuilt during the Kushan Kingdom in the 1st century. When Buddhism declined in India, the temple was abandoned and forgotten, buried under a thick layer of soil and sand. The temple was restored by the British. Sir Alexander Cunningham in the 19th century. carried out the reconstruction of the temple within the framework of the British Archaeological Society. Since 1883, Alexander Cunningham, J. D. Beglar and Dr. Rajendralal Miitra carried out thorough excavations. As a result, the temple was restored to its original form. On the UNESCO list since 2002
UNESCO sites in Gujarat
Champaner-Pavagadh Archaeological Park
On the territory of the park there is an entire abandoned Muslim city, unchanged since pre-Mogul times. This is the only such object that has survived to this day. The park has more than 100 unique historical monuments. The park is located on the 800-meter high Pavagadh hill and at its foot. It includes prehistoric (Chalcolithic) monuments, fortifications and residential buildings, religious buildings and palaces of the period VIII-XIV centuries; rare 16th century Hindu architecture such as castles, religious, military and agricultural structures in the ancient state capital built by Sultan of Gujarat Mehmood Begda. There is a mixture of Hindu and Muslim architecture throughout the park, which is especially noticeable in the Jami Masjid mosque, the most significant of the five mosques located in the park, and which became an example for subsequent religious buildings in the country. The park is also a place of pilgrimage. The Kalikamata Palace, located on top of Pavagadh Hill, attracts special attention from pilgrims. Sultan of Gujarat Mehmud Begda captured the fort on November 21, 1484 after a 20-month siege. The construction of the city of Champaner took 23 years, after which the city was renamed Muhammadabad and the capital of Gujarat was moved to it from Ahmedabad. In 1535 the capital was captured and abandoned. On the UNESCO list since 2004
UNESCO sites in the state of West Bengal
Sundarbans National Park
National Biosphere and Tiger Reserve in the Indian Sundarbans region - the outer part of the common delta of the Ganga, Brahmaputra and Meghna rivers. The total area of the region is about 1 million hectares. More than half of the land is in India, and the rest is located in Bangladesh. The Sundarbans are covered with dense mangrove forests, which are considered to be the most extensive mangrove forests in the world. The Sundarbans are the natural habitat of the Bengal tiger and other rare and endangered species. The park is also home to many species of birds, reptiles and invertebrates, including saltwater crocodile. During the British colonial rule in 1911, the Sundarbans region was described as an impenetrable and unexplored jungle stretching for 266 km from the mouth of the Hooghly River to the mouth of the Meghna River and having a total area of 17 thousand km. The Sundarbans National Park was established in 1973 as a tiger reserve to conserve the Bengal tiger population. In 1977 it received the status of a nature reserve, and on May 4, 1984 - a national park. The park was awarded the status of a biosphere reserve in 1989. It has been on the UNESCO list since 1987.
UNESCO sites in Uttarakhand
Nanda Devi National Park
A national park in India in the area of the mountain of the same name (Western Himalayas), after which it received its name. The park was created in 1982 on an area of 630 km². There is no permanent population in the park. In the biosphere reserve, such rare species as blue sheep, snow leopard, black bear, and some sunbirds have been preserved in the wild. Alpine meadows contain endemic plant species. Another part of the national park is glaciers located at an altitude of above 6000 m. The entire park, with the exception of several valleys and gorges, is located at an altitude of over 3500 m. One of the attractions of the park is Skeleton Lake. On the UNESCO list since 1988
Valley of Flowers
A national park in India, located in the Western Himalayas high in the mountains, famous for its meadows with flowers of extraordinary beauty. It is home to rare animals including the Himalayan bear, snow leopard, brown bear and blue sheep. The flora of the park is represented by birches and rhododendrons growing in alpine forests, as well as orchids, poppies, primroses, calendula, daisies, anemones, etc. On the UNESCO list since 2005.
Mountain railways
The Darjeeling-Himalayan Railway was recognized as a World Heritage Site in 1999. The Nilgiri Mountain Railway was added to the UNESCO list in 2005. The Kalka-Shimla Railway was added to the list in 2008. These roads were recognized with the phrase “an outstanding example of courageous, an ingenious technical solution to the problem of creating efficient railway communication in rugged, mountainous terrain.”
Country India
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The list of World Heritage Sites in India is impressive. Thirty sites are already considered as such and thirty-three are awaiting approval (for comparison, in all of Southeast Asia there are 33 World Heritage sites).
I have already noted in my material on World Heritage in Southeast Asian countries that one of the criteria for determining the significance of a particular tourist site is information about whether it is included in the UNESCO World Heritage Site. This does not mean, of course, that if a temple complex, historical park, temple or palace is not on this list, then there is nothing to see there. This list is actually not that big and it doesn’t include a huge number of objects worthy of tourists’ attention. It's about something else. The fact that if this or that object is included in this list, this means not only evidence of its uniqueness, but also the need to preserve this object for posterity.
Shiva Temple. Ellora.
Studying the Indian list, I discovered that in my ten Indian trips I visited the vast majority of the sites included in the World Heritage and included many of them in my Hit Parade of places in India worthy of visiting.
There are also many places where I have been on the list of objects awaiting approval. Not all of them impressed me as much as the high-mountain Pin Valley, which is on this list as an integral part of the Great Himalayan Park. For example, what urban Chandigarh does on this list is completely unclear.
Let's move on to the list itself. I hope that over time I will prepare materials on many of its points.
List of World Heritage Sites in India.
Taj Mahal.
Center of India.
1. Jantar Mantar (Jaipur)
2. Red Fort (Agra)
3. Sanchi (Buddhist monuments)
4. Bhimbetka cliff dwellings.
6. Abandoned city of Fatehpur Sikri (near Agra).
7. Forts of Rajasthan.
North of India.
Victory Tower. Qutub Minar.
8. Mountain railways of India (Kalka-Shimla section).
10. Red Fort (Delhi).
12. Keoladeo National Park.
14. Nanda Devi National Park and Valley of Flowers.
Northeast India.
15. Kaziranga National Park.
16. Manas National Park.
East of India.
Wheel. Temple of the Sun. Konark. India.
17. Mountain Railways of India (Darjeeling Section)
18. Mahabodhi Temple (Bodh Gaya)
19. Sundarbans National Park.
South of India.
21. Indian Mountain Railways (Nilgiri Section)
22. Mahabalipuram.
25. Chola Temples.
West of India.
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Introduction
culture ancient india
The centuries-old, distinctive culture of Ancient India has been and remains an attractive topic for both scientists and the general public around the world. The cultural heritage left to us by the Ancient Indians is enormous: these include philosophical movements, scientific achievements, and works of art.
India is the only subcontinent in the world. From its connection with the mainland 60 million years ago, the Himalayas were born. Since childhood, we have all heard about amazing and extraordinary India. It appears before the inner eye as a fairy-tale country, where maharajas in colorful clothes ride around on decorated elephants, in majestic temples there are images of numerous multi-armed, beautiful and terrifying deities, monkeys jump over the ruins of ancient cities inhabited by wandering philosophers, yogis and Teachers of Wisdom, rooted in ancient times.
Ancient Indian culture invariably evokes a feeling of intellectual and aesthetic pleasure in everyone who comes into contact with it in one way or another. Its magic and mystery lies in the fact that in some miraculous way it turns out to be understandable and close to all researchers, poets and artists, as well as people who sometimes accidentally become familiar with it. The influence of the Buddhist religion, literature, philosophy and art can be traced among many peoples of the medieval East. Ancient Indian medicine and mathematics were famous all over the world, and the remarkable achievements in the field of linguistics, logic, and psychology can only now be appreciated.
Based on the above facts, we formulated the research topic: “Cultural heritage of Ancient India.”
The purpose of this work is to study the cultural heritage of Ancient India.
To achieve this goal, the following tasks were set:
Explore - religion and philosophy of Ancient India
Consider - the artistic culture of Ancient India
ReligionAndphilosophyAncientIndia
The thousand-year-old cultural tradition of India has developed in close connection with the development of the religious ideas of its people. The main religious movement was Hinduism (more than 80% of the Indian population now follows it). The roots of this religion go back to ancient times - the history of the Ancient East. / Ed. IN AND. Kuzishchina. - M., “Higher School” 2003.-704p. .
The religious and mythological ideas of the tribes of the Vedic era can be judged from the monuments of that period - the Vedas, which contain rich material on mythology, religion, and ritual. Vedic hymns were and are considered sacred texts in India; they were passed down orally from generation to generation and carefully preserved. The set of these beliefs is called Vedism. Vedism was not a pan-Indian religion, but flourished only in Eastern Punjab and Uttar Prodesh, which were inhabited by a group of Indo-Aryan tribes. It was she who was the creator of the Rigveda and other Vedic collections (samhitas). In Hinduism, the creator god comes to the fore, and a strict hierarchy of gods is established. The Trimurti (trinity) of the gods Brahma, Shiva and Vishnu appears. Brahma is the ruler and creator of the world, he was responsible for the establishment of social laws (tharmas) on earth, the division into varnas; he is the punisher of infidels and sinners.
Vishnu is the guardian god; Shivu is the destroyer god. The increasing special role of the last two gods led to the emergence of two directions in Hinduism - Vaishnavism and Shaivism. A similar design was enshrined in the texts of the Puranas - the main monuments of Hindu thought that emerged in the first century AD. The cult of Shiva, who in the triad of the main gods personified destruction, gained great popularity very early on. In mythology, Shiva is associated with different qualities - he is an ascetic fertility deity, a patron of livestock, and a shaman dancer. This suggests that local beliefs were mixed into the orthodox cult of Shiva. Indians believed that one cannot become a Hindu - one can only be born one; that varna, the social role, is predetermined forever and changing it is a sin. Hinduism gained particular strength in the Middle Ages, becoming the main religion of the population. The “book of books” of Hinduism was and remains the “Bhagavad Gita”, part of the ethical poem “Mahabharata”, in the center of which is love for God and through this the path to religious liberation. Much later than Vedism, Buddhism arose in India. The creator of this teaching, Sidgartha Shanyamuni, was born in 563 in Lumbina into a Kshatriya family. By the age of 40, he achieved enlightenment and began to be called Buddha. It is impossible to tell more precisely about the time of the appearance of his teachings, but the fact that Buddha is a real historical person is a fact. Buddhism in its origins is associated not only with Brahmanism, but also with other religious and religious-philosophical systems of Ancient India.
Buddhism enriched religious practice with a technique related to the field of individual cult. This refers to such a form of religious behavior as bhavana - deepening into oneself, into one’s inner world for the purpose of concentrated reflection on the truths of faith, which became further widespread in such directions of Buddhism as “Chan” and “Zen”. Many researchers believe that ethics in Buddhism occupies a central place and this makes it more of an ethical, philosophical teaching, and not a religion. Most concepts in Buddhism are vague and ambiguous, which makes it more flexible and adaptable to local cults and beliefs, capable of transformation. Thus, the followers of Buddha formed numerous monastic communities, which became the main centers for the spread of religion. By the Mauryan period, two directions took shape in Buddhism: the Sthaviravadins and the Mahasangikas. The latter teaching formed the basis of the Mahayana.
The oldest Mahayana texts appear as early as the first century BC. One of the most important in the Mahayana doctrine is the doctrine of the Bodhisattva, a being capable of becoming a Buddha, approaching the achievement of nirvana, but out of compassion for people does not enter into it. Buddha was not considered a real person, but a supreme absolute being. Both Buddha and Bodhisattva are objects of veneration. According to the Mahayana, the achievement of nirvana occurs through the Bodhisattva and because of this, in the first century AD, monasteries received generous offerings from the powers that be. The division of Buddhism into two branches: Hinayana (“small vehicle”) and Mahayana (“big vehicle”) was caused primarily by differences in the socio-political conditions of life in certain parts of India. Hinayana, more closely associated with early Buddhism, recognizes the Buddha as a man who found the path to salvation, which is considered achievable only through withdrawal from the world - monasticism. Mahayana is based on the possibility of salvation not only for hermit monks, but also for lay people, and the emphasis is on active preaching activities and intervention in public and state life. Mahayana, unlike Hinayana, more easily adapted to spread beyond the borders of India, giving rise to many interpretations and movements; Buddha gradually became the highest deity, temples were built in his honor, and religious actions were performed.
Early Buddhism is distinguished by its simplicity of ritual. Its main element is: the cult of Buddha, preaching, veneration of holy places associated with the birth, enlightenment and death of Guatama, worship of stupas - religious buildings where the relics of Buddhism are kept. Mahayana added the veneration of bodhisattvas to the cult of Buddha, thereby complicating the ritual: prayers and various kinds of spells were introduced, sacrifices began to be practiced, and a magnificent ritual arose.
Like any religion, Buddhism contained the idea of salvation - in Buddhism it is called “nirvana”. It is possible to achieve it only by following certain commandments. Life is suffering that arises in connection with desire, the desire for earthly existence and its joys. Therefore, one should give up desires and follow the Eightfold Path—righteous views, righteous conduct, righteous efforts, righteous speech, righteous thoughts, righteous remembrance, righteous living, and self-improvement. The ethical side played a huge role in Buddhism. Following the Eightfold Path, a person must rely on himself, and not seek outside help. Buddhism did not recognize the existence of a creator god, on whom everything in the world depends, including human life. The cause of all man's earthly suffering lies in his personal blindness; inability to give up worldly desires. Only by extinguishing all reactions to the world, by destroying one’s own “I,” can nirvana be achieved. Philosophy reached a very high level of development in ancient India.
Indian philosophy is truly “living fruit” that continues to nourish the world’s human thought with its juices Radugin A. A. “Introduction to Religious Studies.” M, 2004.-215 p. . Indian philosophy has maintained complete continuity. And no philosophy has had such a strong impact on the West as Indian. The search for “the light that comes from the East”, “the truth about the origin of the human race”, which many philosophers, theosophists, and, finally, hippies were occupied with in the 60-70s of our century is obvious evidence of the living connection that connects Western culture with India. Indian philosophy is not only exotic, but precisely the attractiveness of healing recipes that help a person survive. A person may not know the intricacies of the theory, but practice yoga breathing exercises for purely medical and physiological purposes. The main value of ancient Indian philosophy lies in its appeal to the inner world of man; it opens up a world of possibilities for a moral personality, and this is probably where the secret of its attractiveness and vitality lies. Ancient Indian philosophy is characterized by development within certain systems or schools and dividing them into two large groups: the first group is the orthodox philosophical schools of Ancient India, recognizing the authority of the Vedas (Vedanta (IV-II centuries BC), Mimamsa (VI century BC), Sankhya (VI century BC), Nyaya (III century BC), Yoga (II century BC), Vaisheshika (VI -V century BC)). The second group is heterodox schools that do not recognize the authority of the Vedas (Jainism (IV century BC), Buddhism (VII-VI centuries BC), Charvaka-Lokayata).
The most famous school of ancient Indian materialists was the Lokayata. The Lokayatniks opposed the main provisions of religious and philosophical schools, against religious “liberation” and the omnipotence of the gods. They considered sensory perception to be the main source of knowledge. The great achievement of ancient Indian philosophy was the atomistic teaching of the Vainishika school. The Sankhya school reflected many achievements in science. One of the greatest ancient Indian philosophers was Nacharjuna, who came up with the concept of universal relativity or “universal emptiness”, and also laid the foundations of the school of logic in India. The Jain school arose in the 6th century BC based on the development of teachings (sages). It is one of the unorthodox philosophical schools of ancient India. Jainism arose at the same time as Buddhism and also in North India. It incorporated the teachings of Hinduism about the rebirth of souls and rewards for actions. Along with this, he preaches even stricter rules of not harming any living beings. Since plowing the land can entail the destruction of living beings such as worms and insects, the Jains have always been dominated not by farmers, but by traders, artisans, and money lenders.
The ethical precepts of Jainism include vows of truthfulness, restraint, dispassion, and a strict prohibition of theft. The philosophy of Jainism got its name from one of the founders - Vardhaman, nicknamed the winner ("Jina"). The goal of the teachings of Jainism is to achieve a way of life in which it is possible to liberate a person from passions. Jainism considers the development of consciousness to be the main sign of a person’s soul. The degree of consciousness of people varies. This is because the soul tends to identify itself with the body. And, despite the fact that by nature the soul is perfect and its possibilities are limitless, including the limits of knowledge; the soul (bound by the body) also carries within itself the burden of past lives, past actions, feelings and thoughts. The reason for the limitations of the soul is in its attachments and passions. And here the role of knowledge is enormous, only it can free the soul from attachments, from matter. This knowledge is transmitted by teachers who have conquered (hence Gina - Winner) their own passions and are able to teach this to others. Knowledge is not only obedience to the teacher, but also correct behavior and course of action. Liberation from passions is achieved through asceticism.
Yoga is based on the Vedas and is one of the Vedic philosophical schools. Yoga means “concentration”; the sage Patanjali (2nd century BC) is considered its founder. Yoga is a philosophy and practice. Yoga is an individual path of salvation and is intended to achieve control over feelings and thoughts, primarily through meditation. In the yoga system, faith in God is considered as an element of a theoretical worldview and as a condition for practical activity aimed at liberation from suffering. Connection with the One is necessary to realize one's own unity. Upon successful mastery of meditation, a person comes to a state of samadhi (i.e., a state of complete introversion, achieved after a series of physical and mental exercises and concentration). In addition, yoga also includes rules for eating. Food is divided into three categories according to the three modes of material nature to which it belongs. Yoga teachers pay special attention to the need to develop tolerance towards other teachings.
ArtisticTocultureAncientIndia
From what has already been said, it is clear that the central place in ancient Indian culture belongs to the monuments of religious literature. The oldest of them - the Vedas - were not only written down late, but were subsequently transmitted mainly from teacher to student orally. Moreover, over many centuries, the language became so different from the spoken one that extensive books were often memorized with virtually no understanding of their meaning. Thus, already in late Vedic literature the beginnings of sciences appeared, although they were very original and did not coincide with modern ones not only in their goals, but also in their methods.
Along with the Vedic tradition, the epic tradition also took shape. In their final form, the Mahabharata and Ramayana became a true encyclopedia of Hinduism and an inexhaustible treasury of images for poets and artists of subsequent times. The epic, one might say, still exists in oral form, being accessible to millions of illiterate Indians and having a huge impact on their worldview. By the second half of the 1st millennium BC. e. also includes the formation of Buddhist literature - the Tipitaka school of Theravada. The works of other schools of Buddhism - the “great vehicle” - have not been fully preserved, sometimes in Sanskrit, but mostly in Chinese, Japanese, and Tibetan translations History of World Culture. Edited by G.V. Dracha, Rostov-on-Don, “Phoenix”, 2000.-65 p. .
The flourishing of ancient Indian culture in the first centuries of the Christian era is expressed in the development of a wide variety of secular genres. Of particular note is Sanskrit drama, intended for both court and city theater. The collection of fables “Panchatantra” was extremely popular. His individual stories are strung one on top of the other, skillfully inserted into a common frame. The Arabic translation of the Panchatantra is known as Kalila and Dimna. The short stories of the Panchatantra and the very method of constructing a literary work influenced many national literatures in the Middle Ages (One Thousand and One Nights, Decameron, etc.).
In addition to poetic lyrics, panegyric poems and collections of didactic aphorisms, scientific treatises were often compiled in poetic form, thus facilitating their memorization and oral transmission. A large number of verses were also included in the treatise on politics - Arthashastra. This treatise vividly depicts court intrigue, treacherous provocations and secret murders. The main goal of political art is seen in the subjugation of surrounding territories, and therefore all neighboring rulers are considered potential opponents, and the neighbors of neighbors are considered potential allies of the “sovereign seeking conquest.”
The most outstanding of the Indian writers of antiquity was Kalidasa (5th century AD), who became famous both as a lyric poet and as a creator of epic poems, especially as a playwright. Three of his dramas have reached us, the most perfect of which is Shakuntala. Kalidasa's dramas, written for the court theater and intended for connoisseurs and connoisseurs of art, nevertheless retained a close connection with folk art and are distinguished by their relative simplicity and naturalness, the desire to reveal the inner world of the heroes. Dramas are not constrained by either a mandatory number of acts or the requirement of unity of time, place and action; they contain elements of the tragic and comic, the heroes speak in prose and poetry, tanns and singing are introduced; There are a variety of characters - from celestials to the lower strata of society. A characteristic feature is that the gods, kings and nobles spoke in Sanskrit in the dramas, other male characters and women - in various Prakrits. Poetry has reached great perfection; in ancient India even many shastras were written wholly or partly in verse. An example of lyric poetry is Kalidasa's poem "Meghaduta" ("Cloud Messenger").
Along with Sanskrit literature, there was literature in other languages. Buddhist literature in the Pali language is enormous in volume and significance and includes various religious and philosophical treatises, biographies of the Buddha, and canonical works. Particularly interesting are the Jatakas - numerous stories about the events that happened to the Buddha during his earthly incarnations, preceding his rebirth as Prince Siddhartha. In many cases these stories are folklore material. Collections of Jatakas are older than the Panchatantra and Hitopadesha, with which they have much in common. They had, in particular, a considerable influence on Arab folklore, as can be seen in the example of the Arabian Nights fairy tales.
Along with Sanskrit and Pali literature, literature in Dravidian languages appeared in the first centuries AD. Its oldest monument is the “Kural” - a collection of moralizing sayings in Tamil; its composition is attributed to Thiruvalluvar, a weaver who belonged to one of the lower castes.
The number of literary monuments that have reached us (only a small part of what actually existed), the variety of genres, the high level of artistic skill - all this allows us to assert that Indian literature of this period was not inferior to the most developed literatures of other peoples.
In many areas of fine art, the ancient Indians achieved significant perfection. Sculpting and artistic crafts were highly developed (jewelry production, stone, bone, wood carving, etc.). Highly artistic examples of ancient Indian fresco painting have been preserved in cave temples - for example, in the Ajanta Temple (Hyderabad state), consisting of caves that were carved into the rock between the 2nd century. BC e. and 7th century n. e.
Construction with brick and stone begins mainly in the post-Mauri era. The surviving monuments are associated primarily with Buddhism (for example, cave monasteries in Western India). The halls carved into the rocks reach an area of approximately 500 square meters. m with a height of about 15 m. Their internal design is characteristic, reproducing the traditions of wooden architecture (ceilings and other elements that are unnecessary in buildings made of stone, and especially in caves).
Of the above-ground buildings, the most significant are located in Sanchi. Here, on the top of a large hill, not far from an important political center of the post-Mauri era, was located a huge Buddhist monastery. Little has been preserved from the monastery itself and the hotel for pilgrims. And the main attraction of Sanchi is a large stupa, built in the 2nd - 1st centuries. BC e. It is surrounded on four cardinal points by carved stone gates depicting scenes from Buddhist legends. Stone stupas are an indispensable part of cave temples, being generally the most characteristic monuments of Buddhist architecture. The largest stupa in Lanka is comparable in size to the Egyptian pyramids.
The most common type of architectural structure before the beginning of our era were stupas, modeled after Indo-European burial mounds. Lyubimov L. B. The Art of the Ancient World. - M.: ,2001.-204 p.
Stupas are Buddhist sacred structures designed to house sacred relics, and later interpreted as symbolic embodiments of the cosmos. The oldest stupa of the era of early Buddhism is located in Sanchi (III century BC).
Also, in the era preceding our era, cult caves were cut out of monolithic rocks (Western Ghats). First of all, Buddhist cave temples with magnificent columned halls arose. The vaults with skillfully and finely crafted stone beams suggest that wooden architecture was also developed at that time. Hindus and Jains also created grand cult caves. In the apses of the chaitya (prayer) and vihara (meeting hall) there were, as a rule, monolithic stupas or statues of Buddha. Sculptural images of gods have been preserved on the walls of Hindu temples. From the point of view of art history, the most interesting temples are at Elephanta, Ellora and Ajanta. The transition from a cave temple to a free-standing structure can be observed in the example of Mahabali Puram. The local unique creations of the 6th century. still created from a single monolith and in beauty and size are second only to the Kailash Temple in Ellora.
In the post-Mauri era, local schools of sculpture emerged. The most famous are the schools of Gandhara (Northwest India), the Mathura region (central North India) and one of the Deccan regions (Amaravati school).
The heyday of the Gandhara school, formed under the strong influence of Hellenistic and Roman art, dates back to the first centuries of the Christian era. The Gandhara style, starting from the Kushan era, influenced the Buddhist art of Central and East Asia. The schools of Mathura and Amaravati are more closely associated with the traditions of Indian fine art. It was on their basis that medieval art developed not only in India itself, but, to a certain extent, in the countries of Southeast Asia. The spread of Great Vehicle Buddhism contributed to the emergence of a vast pantheon of bodhisattva saints. Massive finds of terracotta figurines indicate a widespread demand for works of art related to Buddhism.
The world-famous monuments of Indian painting are located in Ajanta (Western India). The cave temples and monasteries of Ajanta were created over a period of almost a thousand years, starting from post-Mauri times. The walls of some halls are covered with colorful images of scenes from Buddhist legends. Remarkable fragments of painting similar to the Ajanta paintings are also found in Sri Lanka. Despite the lack of political unity, the difference in languages and beliefs of the peoples of India, this country during the Middle Ages and modern times preserved the unity of culture that had developed in antiquity. The dominant religion in India - Hinduism - sanctified the traditional way of life.
Conclusion
Indian culture can be compared to a mighty river that originates high in the Himalayas and continues its flow through forests and plains, gardens and farms, villages and cities. Numerous tributaries flow into it, its banks change, but the river itself remains unchanged. Indian culture is equal parts unity and diversity, commitment to tradition and receptivity to the new. Over the centuries-old history, India has had to endure a lot, adapt to a lot, assimilate elements of various cultures, but at the same time it has managed to preserve its ancient heritage.
The material and spiritual culture of India has taken its rightful place in world culture - these include religious and philosophical systems (Buddhism, etc.), and ancient Indian literature, which influenced Eastern and European countries.
Indian culture not only absorbed the achievements of other cultures, but also made no less contribution to world culture.
At the end of the 20th century. In the West, the religious and philosophical concepts of India are very popular: rationalized yoga methods, techniques and ideas of Indian mysticism. Not to mention the fact that the Upanishads, like all truly great creations of human culture, evoke reciprocal thoughts and experiences in people separated from them by hundreds and thousands of years; they live their lives in the thoughts, actions, and creations of their readers, including our contemporaries .
Listusedliterature
1.Andreev A.R. Culturology. - M.: Monolit-Eurolints-Tradition, 2002.- 84 p.
2.History of the Ancient East. / Ed. IN AND. Kuzishchina. - M., “Higher School” 2003.-704p.
3. History of world culture. Edited by G.V. Dracha, Rostov-on-Don, “Phoenix”, 2000.-65 p.
4.Cultural studies: Lecture notes. (Auth.-compiled by A.A. Oganesyan). - M.: Prior, 2001.-pp.23-24.
5.Culturology: Textbook. / Ed. A.A. Radugina. - M., 2001.-348p.
6. Lyubimov L. B. The Art of the Ancient World. - M.: ,2001.-204 p.
7. Polikarpov V.S. Lectures on cultural studies. - M.: “Gardarika”, “Expert Bureau”, 2005.-344 p.
8. Radugin A. A. “Introduction to religious studies.” M, 2004.-215 p.
9. Smirnova V.V. “History of World Culture.” M, 2004.-432 p.
10. Reader on cultural studies. -M.: “Gardariki”, 2006.-368 p.
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