Known as Old Delhi to most people living in Delhi, and as the Walled City to officials, even though there are many older Delhis, and the town wall survives only in fragments, this area is perhaps more accurately called Shahjahanabad; as both terms above include the Sadar Bazaar, which is in fact outside the wall.
It was the oppressive heat of Agra that decided the Emperor Shahjahan to move the capital back to Delhi. In 1638 he built the Fort Palace (today called the Red Fort), which was the focal point of a new city named after him. Later, the great Jama Masjid was erected on a low hill southwest of the palace. The two axes of Chandni Chowk (running east-west) and Faiz Bazaar (today Netaji Subhash Marg, running due south) were laid out. The rest of the city was built by infill, and building work in Old Delhi has never quite ceased. Since the 1970s more and more people have been concerned at the deterioration of the urban fabric of this Mughal city, and have pleaded for the need to conserve its distinctive features. What follows is an attempt to convey the quality of life here, rather than a building-by-building description. Like all old settlements, Shahjahanabad should not be seen in a hurry, and a part of the day should be set aside for it. Only by walking through it will you under-stand its human scale. Shahjahanabad lies on the Grand Trunk Road which crosses the country from Lahore to Bengal; travellers and caravans from the west entered the city by the gate appropriately named the Lahori Gate (today, only the name survives). Those coming from the east crossed the Yamuna by a pontoon bridge or sailed past the fort and entered the city through the northern gate, the Kashmiri. Some of the other gates —Kabuli, Ajmeri, Delhi — pointed in the direction of those towns. Book Delhi sightseeing tour by car with Swan Tours at best price and discover old Delhi. This little city, focal point of a large empire, was an island in a green sea of fields and woodland, with a skyline punctuated by minarets. In the 1860s the British Government crassly drove the new railway line through the city, with a defiantly neo-Gothic railway station. Today's traveller disembarks in the most crowded part of the city, which they will hardly see for the traffic and the pollution. The best way to get a sense of where the city began and ended is to go north of Bahadur Shah Marg and to turn right at the Delhi Gate crossing. Delhi Gate is today an island, its height shortened by the repeated layer ing of asphalt on the roads around it. Northwards, left of Delhi Gate, is the commercial avenue of Asaf Ali Road. This follows the alignment of the city wall, which has been demolished. On the right a portion of the wall still stands, set off by a stretch of lawn. A right turn will bring you to Mahatma Gandhi Marg (Ring Road) and the Gandhi Memorial at Rajghat. Turn left and go along the Ring Road; on your left you can clearly see the line of the city. In your mind's eye, cover the stretch from the city wall with water, and imagine yourself not in a rickshaw but in a gently-moving boat. Previously the river ran along the walls of the fort, where Mahatma Gandhi Marg now runs. The Ring Road continues north-wards; after you've gone under the Mughal and British bridges you reach a huge over bridge: a left turn here brings you to the Interstate Bus Terminal. Today's long-distance travellers disembark where earlier the boats used to off-load their passengers. This area used to be Qudsia Bagh, one of the big orchards which ringed the Walled City. The Kashmiri Gate on the left marks the northern end of Shahjahanabad. The city can be entered most conveniently from either Delhi Gate in the south or Kashmiri Gate in the north. In neither case will you go through the gate, since both of them have made into islands and are protected monuments. Delhi and Kashmiri Gates are linked as part of a major north-south road which did not exist in the city as originally planned. If crowded streets worry you, you might not enjoy Shahjahanabad. On the other hand, if not you will find it a refreshing contrast to the open spaces and impersonal character of New Delhi. Shahjahanabad has not only monuments but a city fabric which, although inevitably changed, approximates to the original. It is a medieval town: in it you will recognise, not just Cairo or Istanbul, but also Chester and Heidelberg. It will not daunt a pedestrian, though there are times when a cycle rickshaw would be welcome. Cars, buses and scooters have now invaded its roads, have added considerably to the pollution and made the streets even more crowded. Asphalt, cinema advertisements and telegraph poles also now crowd in with the old havelis. Although it might now be hard to imagine there were once spreading trees and water channels along the main streets. The town was earlier divided into wards, separated by roads, each with a sense of neighbourhood based on shared ties of kinship or occupation. The charm of the place — still evident —is that dwellings, shops, restaurants and places of worship are all intermingled in its streetscape. The street was convivial, a place for celebration, for generating political excitement. The city was built right up to the moat of the Fort and spilled out beyond the gates. A great change occurred after the Uprising of 1857: the Mughal fort became British army encampment, the houses around it were swept away to create "Parade Ground", and tourists became poor sub-stitutes for the aristocracy who had pat-ronised the artists and artisans. A vast wholesale market, the Sadar Bazaar, was developed near the new railway station, to make Shahjahanabad the bustling commercial entrepot it still is. An amazing volume of merchandise is stored in very small premises and is carried away by retailers every week. Thus the Mughal capital became a thriving commercial town. The city suffered another trauma in 1947 when many Muslims left to settle in Pakistan. Many of their houses were occupied by Hindu and Sikh refugees coming in the reverse direction; many katras (covered shopping arcades) were also divided up between various families, several of which created occupations for themselves. Today, a startlingly large number of people, as well as shops and workshops, are to be found here. This density does not necessarily indicate poverty: many families live here by choice. If Shahjahanabad appeals to you, and you have a day or two to spare, it is well worth investing in Gayner Barton and Lorraine Malone's book, Old Delhi: Ten Easy Walks, an exceptionally well written guide which helps you explore various parts of Shahjahanabad without getting lost in its winding lanes. If your time is limited, it is a good idea to hire a cycle rickshaw outside the Red Fort and drive down Chandni Chowk. On the left is a microcosm of Indian religions and tolerance — a Hindu temple, a Jain temple with its famous bird hospital, a Sikh gurdwara and a Muslim mosque. After you pass the historic sweet shop, Ghantewala, turn left and double back through the narrow lane of Kinari Bazaar, ablaze with tinsel and gold braid (these touches of gold or silver are used to decorate everything from saris to the windscreens of trucks). This leads to Dariba Kalan, the jeweller's street. The shop fronts conceal houses with cool tree-shaded court-yards behind thick walls which shut off the sounds of the street. If you continue on the Chandni Chowk streets beyond Ghantewala, you will see the classical facade of the British-built Town Hall on the right. After which is the fabric bazaar of Katra Neel. The Fatehpuri Masjid (17th century) is at the end, and just beyond it is Khari Baoli (literally, the "Stepwell of Brackish Water" — but there is no sign of the well), an aromatic spice market. Opposite the Town Hall is the street of Nai Sarak, lined with booksellers, mostly catering to college students, and small printing shops. At the southern end of Nai Sarak is Chawri Bazaar that leads to the Jama Masjid. Just off Chawri Bazaar is the amazing spare-car-parts bazaar. The northern section of Shahjahana-bad beyond the railway line is a more open area, and the landscape is more "Indo-British". Indeed this marks the beginning of the British "Civil Lines", concentrated a little further north below the Northern Ridge. St James' Church was built by Col. Skinner in the early 19th century and bears the scars of the bullets of 1857. South of it, looking towards Delhi Gate on the right, is the old St. Stephen's College building, in pseudo-Mughal style; on the left after a few shops is the office of the State Department of Archaeology, with a colonnaded facade going back to the early 19th century, when it was the British Residency. It conceals the original building which was the library of Prince Dara Shikoh, the emperor Aurangzeb's erudite brother. Beyond Kashmiri Gate the road opens out to the Interstate Bus Terminus on the right and Tilak Park and Nicholson's cemetery, replete with the graves of 1857, on the left. For more information about what to see in old Delhi and golden triangle tour packages from Delhi contact Swan Tours offers family and couple holiday packages at best price.
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This is a very nice, well-kept museum with a small but interesting collection. The museum stands to the south, on the opposite side of the road from the Shiv Sagar and the Western Group of Temples. The entrance ticket to the museum is the same as the one you have for the Western Group so remember to take it with you. The museum is open from 10am to 5pm every day except Fridays and Government holidays.
The museum is divided into four sections: the central hall, to the left is the hall with Jain sculptures and beyond is the Vaishnava Gallery with images of Vishnu and other deities. On the right hand side of the central hall is a room displaying a general collection of sculptures, followed at the end by the Shaivite Gallery with some extraordinary sculptures. If you want a little more information about the images, their meaning and mythology, turn to the end of this book and match items from the GLOSSARY with the museum captions on the sculptures. The central hall is dominated by a delightful sculpture of Dancing Ganesh. It is a huge (1.8 metre high) carved sandstone masterpiece. Ganesh is dancing with his arms and legs in vigorous movement, imitating his father Shiva, the cosmic creator—dancer of the universe. In one hand he holds a bowl of sweets for Ganesh who, considering his pot-belly, not surprisingly has a sweet-tooth. In the other hands he carries other emblems. Near his jeweled feet is a little mouse, his vehicle or vahan, also accompanying his master in the celebratory dance. In the Jain gallery are standing and seated peaceful figures of the Tirthankaras, lost in meditation and inspiring a life of non-violence and a frugal existence where human greed has no place. The Vishnu Gallery has two wonderful images in the western corner. Vishnu lying on the Serpent couch dated around the 11 and 12th centuries is a calm and peaceful image, depictings Vishnu the cosmic preserver, lying on the sea of eternity between periods of creation and destruction. Above, is a halo of tiny images representing the nine incarnations of Vishnu. Beside this statue is one of Varaha, Vishnu as a half man-half boar that appeared to save the earth goddess from the primeval floods. She is seated on his arm and holds on to Varaha's snout most affectionately. There are two images of Surya riding on his chariot of the sun drawn by seven horses. In the general gallery, beside the entrance hall, are many statues of women, a hunting scene and one depicting workers carrying blocks of stone as if in the act of constructing a temple of Khajuraho. The central piece is called King and Queen and is dated to the 12th century. It is believed that this is one of the rare sculptures depicting the royal patrons of the temples making an offering. One imagines that the King and Queen attended the consecration ceremony when the temples of Khajuraho were completed and sanctified for worship. In the Shiva Gallery there are two huge images, one of Parvati and the other of Sada Shiva, both exceptional sculptures. The Shiva image depicts him seated with a linga-like column of seven heads, four feet and eight arms. A charming image of Ganesh seated with his two wives also graces the gallery. For more information on popular archaeological site museum in Khajuraho Madhya Pradesh and Khajuraho holiday packages contact Swan Tours one of the leading travel agents in India offers Madhya Pradesh holiday packages at economical price. A sunrise over the eastern sky and the first rays turning the sea into molten gold. An amazing temple built as a chariot to take the Sun God `Surya' for His daily celestial journey. The crashing surf of the Bay of Bengal streaming up the white sands and then receding again. The swaying fringed shadow of the palms and the sound of silence. Distinctive temple architecture frozen on the shores of time. If you want to discover all this, and also experience the timeless spirit of India, let your quest lead you to Orissa, where Empires rose and fell, leaving behind memories and monuments that are now part of the soul of India.
Start your discovery drive in Bhubaneshwar and head to Pipili. On entering this town that is famous for its appliqué work, you are greeted by a blaze of colours encompassing all the shades of the rainbow. The streets are lined with shops offering a dazzling display of bags, wall hangings, lampshades, umbrellas and many more objects of daily use or decoration. Having shopped for your loved ones, take the road on the left going to Nimapara. The quiet road passes by green rice fields making it a pleasant drive to Konark, which Mark Twain described as "One of the most vivid architectural treasures of India". After having visited the famous Sun Temple, drive down to the Konark Beach and join the coastal road also known as Marine Drive. For a while this road runs besides the Bay of Bengal and offers splendid views. It then moves slightly inland and goes past cultivated fields interspersed with cashew, casuarinas and eucalyptus plantations. It's a very scenic and smooth road with very little traffic and it allows you to motor rapidly to Puri, a holy city that is dominated by the sea and Lord Jagannath. On getting here you will also discover that this is a city where religion is more than an act of worship, it is a way of life. Puri - Chilika Lake Take the road to Chandanpur and here turn right for Raghurajpur, the 'Art Village', where you can buy a memento and take home a memory. Proceed via Sakhigopal to Pipili and on the way back to Bhubaneswar, make an excursion to Dhauli, where the war that converted the Emperor Ashoka into an apostle of peace, was fought. Stop to stock up in Bhubaneshwar and then join NH 5, the highway that connects Calcutta to Chennai. It's a broad and smooth road that goes past rolling hills and through small villages to Barkul and Rambha, both of which are situated at the edge of the Chilika Lake. Chilika Lake - Gopalpur on Sea A short drive on NH 5 through a somewhat more populated region. The only significant town along this route is Behrampur, a trading centre for silk fabrics. After passing it, leave NH 5 and turn left onto a narrow road that takes you to Gopalpur on Sea, a simple seaside town that was once an important seaport. Gopalpur on Sea –Vishakhapatnam Return to NH 5 and head south. The smooth highway runs slightly inland of the coast and the blue waters of the Bay of Bengal are only visible from some of the higher points. Along the road you see several small trading towns, little temples and mosques, coconut plantations and rice fields, and small shacks serving country liquor and the 'catch of the day'. While driving through this part of rural India, you will notice that it is religion, faith, intoxicants, rice and fish (not necessarily in that order) that keep the poor masses going. The drive to discover the 'Soul of India' ends in Vishakhapatnam, the largest seaport on the eastern coast and a developing tourist centre. For more information on road trip to Bhubaneshwar, Puri via Konark and Odisha tour packages contact Swan Tours one of the leading travel agency in India offers Bhubaneshwar, Puri and Konark holiday packages at economical price. Timing: Open from sunrise to sunset
Entry Fee: Citizens of India and visitors from SAARC (Bangladesh, Nepal, Bhutan, Sri Lanka, Pakistan, Maldives and Afghanistan) and BIMSTEC countries (Nepal, Bangladesh, Bhutan, Sri Lanka, Thailand and Myanmar): Rs 10 per head Others: US $ 5 or Rs 250 per head (children up to 15 years free) Crowning the hill-top at Sanchi, 46 kms from Bhopal, this group of Buddhist monuments can be seen from a distance. Designated a World Heritage Site by the UNESCO in 1989, Sanchi in Raisen district of Madhya Pradesh, is unique in having the most perfect and well-preserved stupas anywhere in India. Built over a period of thirteen hundred years, from the 3rd century BC to the 12th century AD, it is the largest site of Buddist remains in India. Interestingly, the monuments at Sanchi are not directly connected to the life of the Buddha. Walking around the stiipas, and the ruins of temples and monasteries that lie strewn across the hill, one is transported back in time when Buddhism had spread across the land and / the monasteries at Sanchi teemed with monks and lay worshippers. The foundation of the great religious establishment at Sanchi, destined to become an important centre of Buddhism for many centuries, was laid by Ashoka (273-236 BC), when he built a stupa and erected a monolithic pillar here. The hill-top at Sanchi made for an ideal site for a monastery. Ashoka must have been inspired by its proximity to the rich and populous city of Vidisha, as well as the serene atmosphere and seclusion that it ensured. The dedicatory inscriptions at Sanchi show that the prosperity of the Budadhist establishment here was, to a great extent, due to the piety of the rich merchant community of Vidisha. The nearness of the city to Sanchi, and its strategic location at the confluence of two rivers, the Betwa and the Bes, and two important trade-routes resulted in a great overflow of wealth. This was probably why Sanchi continued to flourish even when the empire of the Mauryas was a thing of the past. It is not known how the end came to the Buddhist establishment at Sanchi. No Buddhist monument can be assigned to the 13th century AD, though a number of Brahmanical plaques containing representations of Vishnu, Ganesha, Mahishasuramardini, datable to this period have been excavated. These can be seen in the Archaeological Museum. Systematic preservation began in 1881 and the monuments have received concerted attention and have thus been saved for posterity. Today the Buddhist stupas, monasteries and temples at Sanchi showcase the finest works of Buddhist art and architecture. The monuments of Sanchi may be divided into two groups — one comprising the edifices situated on the hill-top and the other the isolated ones on the western slope of the hill. The plateau on the top of the hill, shaped like an irregular oblong, measures about 384 m from north to south and 201 m from east to west. It is encompassed by a stone circuit-wall, built in about the 11th or 12th century AD. It can be reached by a halt kilometer drive from the township, or via a meandering path by a stone stairway for those wishing to climb. Within this wall are located the majority of the structures. There are three well-defined areas, the Main Terrace, the Eastern Area and the Southern Area, all lying within the stone circuit-wall. The only modern building in the area is a vihara that stands at the entrance to the complex. The Chethivagiri Vihara has been built by the Mahabodhi Society of Sri Lanka. The relics found in a stupa in nearby Satdhara have been enshrined in the sanctum. For sanchi madhya pradesh tour and travel guide and sanchi tour packages at best price contact Swan Tours one of the leading travel agents in India. The story of Ajanta's 'discovery is far {better documented than that of its creation. Soot deposits on the cave walls indicate that even when they fell into oblivion, nomadic or trio;' communities may have used them for shelter. No written records, however, and no pilgrimages recalled their existence; and it was a hunting expedition led by the British captain John Smith, from the Madras Army, that accidentally stumbled on them in 1819. They were named after a small village nearby.
Naturally, there followed a great flurry of archaeological and documentation activity, led by James Fergusson who presented the first academic paper on Ajanta to the Royal Asiatic Society in 1843. He argued that the caves be preserved, and some record made of the paintings within. It is fortunate that his arguments were convincing. In the years between their discovery and the first attempts at preservation, the caves were subject to increasing vandalism. A certain petty official had even gifted away pieces of sculpture — a group of five male heads eventually found its way to an auction at Sotheby's! Two extensive projects to copy the paintings began one after the other. An army officer, Captain Robert Gill, spent over 20 years making meticulous reproductions — most of which were destroyed in a fire. Another project initiated at the cost of Rs 50,000, was led by John Griffiths, head of the JJ School of Art at Bombay. Many Of Griffiths' reproductions were also published and become available to artists and art historians around the world. This was the second time paintings of Ajanta had an international audience. The History The Ajanta excavations were begun a under the Satavahanas. Although they were not particularly active patrons of Buddhism, the merchants who prospered under their rule were — and donated generously to the artists and monks in the caves. With the decline of the Satavahanas, work at Ajanta stopped. There is little more than speculative evidence to connect the two events; however, the Deccan witnessed a great deal of conflict in the next three to four centuries, which cannot have been conducive to artistic activity. Perhaps, too, the trade route along which Ajanta was situated fell into disuse, and the caves were abandoned because monks, being entirely dependent on alms, could not afford to live in complete isolation. Eventually, with the rise of the Vakatakas, stability returned to the region. This dynasty ruled from the 5th to 7th centuries AD, and was allied to the great Gupta Empire in northern India. Once again, a prosperous trading community could afford to donate to religion. The Vakatakas' own link with Buddhism was an additional boost — Ajanta's Cave 16 is a generous gift from Varahadeva, King Harishena's minister. Contact with the Guptas meant that the monks and artists of Ajanta learnt of the philosophies and aesthetics current in the subcontinents other Buddhist centres such as Sarnath, Bodh Gaya and Mathura. The last had a very strong influence on Ajanta's sculpture. For information on Ajanta Caves Maharashtra and Ajanta Caves tour and travel packages contact Swan Tours one of the leading travel agents in India. In the middle of the 18th century a small reservoir was created 5 km (3 miles) to the southeast of the Bharatpur fort. The building of the Ajan Bund and the subsequent flooding of this natural depression has created, during the subsequent 250 years, one of the world's most fascinating and spectacular bird reserves. This created wilderness was encouraged and for many years was the shooting preserve of the Majarajas of Bharatpur until it was given to the Rajasthan Government to become a sanctuary in 1956. It is commonly referred to as the Bharatpur Bird Sanctuary. Despite its becoming a national park in 1982, human pressures on it are still tremendous. A stone wall built in the late 1970s has helped control grazing by large numbers of domestic buffalo and cattle, but illegal collection of fodder continues. Of the total area of only 29 sq. km (11 sq. miles), or about one-third, is under some 1-1.5 metres (3-5 feet) of water following a satisfactory monsoon. The range of flora in the park is impressive for such a small area. Dozens of grasses provide cover, nest material and food to a range of birds and mammals. Trees range from the thorny acacia or babul which dominates much of the park, to ber, khajur and khejri. Babul and kadam are nesting trees for many bird species. The lakes with their rich range of floating plants, algae, reeds, flowering plants and aquatic grasses provide food and cover to crustaceans, amphibians, insects and fish in large enough quantities that thousands of birds can depend on the area for raising their young and as a winter home. From August until November, thousands of indigenous water birds breed and raise their young here. Painted storks, spoonbills, cormorants, three kinds of egret, open-billed storks, purple herons, night herons and sarus cranes are some of the main breeding species. From the onset of the monsoon, nest-building begins, and by October all eggs will have been laid and soon after, young birds of all sizes demand a constant supply of food. The scrub forest and grassland of the park support a wide range of animals, including nilgai, sambar, wild boar, feral cattle, civet, jacket and the rhesus macaque amongst others. Fishing cat, jungle cat, otter and mongoose are among the smaller species seen.
A metalled road runs through the park from the north gate near the main Agra—Jaipur road. Vehicles are now allowed only as far as the tourist and forest lodges. A good network of raised paths along tree-lined bunds give good cover for bird-watching and the visitor can walk along them through much of the park. Visting the Spi Park at any time of the year is a rewarding experience. More suggestion for wildlife national park in india Badan Singh, Purana Mahal, at the southeastern corner, has a display of Rajput wall paintings, many influenced by the Mughal schools. This building is now used as a government office but it is worth visiting as an example of the simpler style of Jat building. About 15 km (9 miles) east of Deeg, en route to Mathura, is the pilgrimage centre of Govardhan. The town is small and lies along a narrow range of hills which Lord Krishna is said to have held aloft on the tip of his finger for seven days and nights to protect the people of Braj from the flood poured down on them by Indra. The focal point of the town is the large stone tank called Mahasi Ganga which is surrounded by houses. The Harideva Temple nearby was built by Raja Bhagwan Das of Amber (Jaipur) during Akbar's reign. The temple is fairly large and worth visiting. On the opposite side of the tank are the chatris of two rajas of Bharatpur (Ranjit Singh and Balwant Singh) in which the painted ceilings of the pavil-ions depict incidents in the rajas' lives. The paintings of unsuccessful assaults by Lord Lake on Bharatpur Fort in Ranjit Singh's chatri are especially vivid. On the road north of Govardhan to Radha Kund (3 km/2 miles) is the magnificent chatri erected in honour of Suraj Mal who was killed in 1763 at Shandara to the east of Delhi. The paintings in the chatri are now in poor condition but, interestingly, show French officers in Suraj Mal's service. Beside the chatri is a tank, Kusum Sarovar, and an extensive garden lies behind the buildings. For more information about Keoladeo Ghana National Park and Rajasthan tour packages contact swantours one of the leading travel agents in India. The decline of the Namgyal dynasty began with the familiar and tragic emergence of family intrigues, succession disputes and rulers who were unfit, mentally and physically, to face the challenge of the Sikh-Dogra alliance in the south. Kashmir came under Sikh rule in 1819. Both Ranjit Singh and his powerful vassal, Gulab Singh of Jammu, saw the importance of the Pashmina trade which had been diverted by the British to their area of control, via Kinnaur. This had robbed the Kashmir shawl-maker of his source of raw material. To gain control over this lucrative trade, Gulab Singh opened the Kishtwar trail and planned to invade Ladakh, in Ranjit Singh's name.
William Moorcroft, an English army veterinary doctor, in the course of his travels from 1820-22, had pointed out to Tshe-Spal Namgyal the danger of Dogra ambitions. Neither the Ladakhi king nor the British government in India heeded Moorcroft's intelligence. The Dogra army marched through Ladakhi territories via Zanskar and captured Leh. In the winter of 1841, Zorawar Singh, a general in Gulab Singh's army, extended the scope of the campaign to include central Tibet. The attraction was the mercantile centre of Gartok that was the source of the Pashmina trade. With the helpful freezing of the river in winter, the temptation to bring Gartok within the Dogra domain was irresistible and, of course, there was the added lure of the fabulous wealth of the Tibetan monasteries. Also Visit - Leh Ladakh Tours Pursuing his ambitions, Zorawar Singh conquered western Tibet up to Taklakot when he began to make a series of strategic errors, as a consequence of which he found himself entrenched at a height of 4,500 meters in severe weather with supply lines to his base disrupted. Besides, Tibet was not facing him alone; the Chinese empire stood behind its Tibetan vassals. Though this was the last of the famous campaigns of a remarkable soldier, and the death of Zorawar Singh multiplied the difficulties confronting his forces, later Dogra successes put an end to the common belief that the conquest of Ladakh had been entirely due to him. The Dogra incursions ended Ladakh's status as an independent kingdom with the treaty of Leh in 1842. Tibet recognized the Dogras as the rulers of Ladakh and jigmet Namgyal became a vassal king, subsequently known as the Jagirdar of Stok. Even today, the royal family is resident in the Stok Palace, where tourists can visit the family museum and perhaps get a glimpse of the Gyal-mo, the queen. In the flux of Anglo-Sikh relations, who were guided by British interests in Punjab and beyond, the Dogras continued to administer the districts of Leh and Baltistan. From this time, Ladakh was no longer allowed to remain a blank space on the map of the region. Members of British expeditions and explorers wrote about journeys to Ladakh in the late nineteenth century and the early twentieth century. As a consequence, the Jesuits set up their first mission in 1885, which introduced a new value system into the Buddhist citadel. The Moravians, who established a permanent mission, have been credited with setting up the first allopathic dispensary and the First European school, without which the Western process of modernization could not have been contemplated. Today, the modern professionals in Ladakh are descendants of those families who were converted in the first dynamic changes that took place in our times. Also Visit – Kashmir tour packages As British rule in India disintegrated, Ladakh too suffered the fate of Partition in 1947. With the accession of Kashmir to India, by the last Dogra king, Hari Singh, Pakistan went to war and captured a strategic position in the subcontinent. This territory has been a source of constant friction between the two neighbors due to the military importance of the region. It was only in 1950 that the highlands of Sonamarg were linked with the Ladakh plateau by road, integrating it with India, while its age-old ties with arid Sinkiang remain severed. In 1962, the Nubra valley became a severed. In 1962, the Nubra valley became a permanent Army camp, reinforcing these links. This makes Ladakh's socio-cultural institutions sensitive to encroachment, which follows from the changes taking place in the rest of the country. Ladakh is now a backward district of India — one of the largest — recently further sub-divided into the districts of Leh and Kargil. Gilgit has remained in Pakistan as a part of Occupied Kashmir and the Ladakhi people cut off from their history. But they jealously guard their identity, and neither Pakistan nor India has been able to assimilate them entirely. For more information on Namgyal Dynasty Falls of Leh Ledakh contact Swan Tours one of the leading travel agents in India. "Jantar Mantar" is derived from the Sanskrit Yantrasala, literally, storehouse of machines; its scattered futuristic structures are an assemblage of complex astronomical instruments designed and constructed by Sawai Jai Singh in his pursuit of unravelling the mysteries of the universe.
Sawai Jai Singh was interested in astronomy and astrology from his early years. After studying all the available contemporary works in Sanskrit, Arabic and Persian with his preceptor, the renowned scholar Pandit Jagannath Samrat, he became interested in instrumentation. Noticing the defects in the brass astrolabes, sextants and sundials collected by him, he decided to design his own instruments based on his personal observations. The metal instruments made by him were too heavy and had limited application; the resourceful Jai Singh went on to design and construct gigantic instruments of stone and masonry to help him in his task of revising the planetary tables. He declared later in the preface of his comprehensive work, the Zij Jadid Muhammad Shahi, that as no one had paid attention to this since Ulugh Beg, the Timurid ruler of Samarkand and astronomer, he, would undertake this task. Accordingly, five observatories were constructed in Delhi, Jaipur, Mathura, Varanasi and Ujjain. The Jaipur observatory is the largest among these and almost intact. All the 13 instruments designed by him as well as three large metal ones are still to be seen here. Instruments of note in the Jaipur observatory are: Nari Valaya Yantra: This is an instrument which can determine local time, ante and post meridian. It is a hemispherical sundial which consists of two cylinders with a diameter of 3 m (10 ft), and an axis parallel to the earth's and in the meridian. Samrat Yantra: This is an equinoctial sundial of gigantic proportions (the largest in the world) designed to measure local time, meridian pass time, zenith distance, and the declination and altitude of the celestial spheres with greater precision. It consists of a 27-m (90-ft) high wall topped with a domed chatri in the shape of a triangle, the 44-m (146-ft) long hypotenuse of which is the gnomon pointing towards the north pole at an angle of 27°, equivalent to the altitude of Jaipur. This is flanked by two quadrants of 15-m (50-ft) radius with graduations in hours, minutes and seconds where the shadow of the gnomon travels about 4 m (13 ft) an hour. Also Visit - Golden Triangle Tour Packages Rashi Valaya Yantra: This is a group of 12 instruments which appear to be smaller versions of the Samrat Yantra. They represent the 12 zodiac signs. Though they are not of much use in serious astronomical research, traditional astrologers and almanac-makers find them serviceable. Jai Prakash Yantra: This is a multi-purpose instrument invented by Sawai Jai Singh, an armillary sphere, consist-ing of two marble bowls sunk into a rectangular sandstone platform. The concave hemispheres represent the celestial sphere. The rim of the bowls represent the horizon which is graduated in 360°. It displays the relationship between the local and the equatorial system of coordinates. Ram Yantra: Consisting of two complementary cylindrical structures of huge proportions found at the western end of the observatory, this is used to calculate the azimuth and altitude of celestial objects at any time of day or night. Digansha Yantra: This is a huge compass of unique design consisting of three concentric constructions round a pillar-like structure in the centre. It is used for calculation of azimuth of the sun and other celestial bodies. Amongst the metal instruments designed and made by Sawai Jai Singh two are of great significance, the Kranti Valaya Yantra and the Yantra Raj. The former is a combination of two graduated frames, one resting on a masonry base inclined to the plane of the equator by 23° and another rotating frame inclined to the ecliptic. The Yantra Raj is the most ambitious of Jai Singh's metal instruments. It is a huge astrolabe marked with the stereographic projection of the heavens upon its surface. This is the largest astrolabe in the world. For more information on things to do in Jantar Mantar Jaipur contact Swan Tours one of the leading travel agents in India. GETTING THERE Air The nearest mrpori is Babatpur (Varanasi), 38 from Jaunpur Rail Jaunpur is on the Northern Railway line and is well-connected to most towns and cities. Road Lucknow 228 km All ahabad 110 km Varanasi 58 km The hidden jewel of Indo-Islamic architecture Jaunpur, reflects an assured blend of indigenous and western Islamic traditions, unique yet boasting an unsurpassed artistic quality. This historic city that was once famed for its educational institutions is located by the Gomti river, only 58 kms from Varanasi, and just 38 kms from its airport at Babatpur. It was an important part of the Delhi Sultanate, 'forming its eastern bulwark' (Percy Brown, Indian Architecture: Islamic Period). The origin of the name Jaunpur is obscure: Hindus believe that the city derives its name from Jamadagni, a famous sage in whose honour a shrine was raised here, while Muslims say that Feroz Shah Tughlaq founded the city in 1360 in memory of his cousin Muhammad Bin Tughlaq, who was also called Jauna. In 1393 Malik Sarawar, a eunuch appointed by the Delhi Sultan as the governor of the region, declared himself independent, and with his adopted son founded the Sharqi dynasty. Under the Sharqi rulers, Jaunpur transformed itself into an epicenter of Islamic arts, literature and religious activity. The surviving architecture of Jaunpur, consisting of Islamic religious structures bears a striking resemblance to other Tughlaq monuments, 'particularly in its rugged virility' (Percy Brown). The Shahi fort, now represented only by its eastern-gateway and a small mosque, was built by Feroz Shah Tughlaq in 1360. It still commands the highest point in the city, its bulbous ramparts overlooking the luminous Gornti River. Behind the prayer hall of the mosque is a large Turkish-style hammam, a jumble of corridors with sunken pools. The 15th century Atala Masjid, built by Sultan Ibrahim, is the most celebrated of the Sharqi buildings. The bracketed openings of the mosque are heavily influenced by Hindu architecture and some historians claim that the site where the mosque now stands was once a Hindu temple. The impressive mosque has a large courtyard surrounded by pillared walls. The relatively small Lal Darwaza, built in 1450 by Bibi Raja, the queen of Sultan Mahmud Shah, was used as a private chapel. It is approached by a distinctive `high gate painted with vermillion', hence its name. The impressive Jami Masjid was built in 1458 by Husain Shah, the last ruler of the Sharqi dynasty. The building is raised on a high plinth and the entrance is approached by a steep, imposing flight of steps, an idea inspired by Feroz Shah Tughlaq's mosques in Delhi. It has a large courtyard with two-storeyed cloisters. The 15th century Khalis Mukhlis Masjid is similar to Atala Masjid, with some ornamental work to break the monotony. Apart from these magnificent mosques, an important Hindu pilgrimage is Shitala Chaukiya, dedicated to Goddess Shitala Mata. Another tourist attraction in Jaunpur is the Jamadagni Ashram, which is closely associated with the Vedic sage Parshuram. For more information on things to do in Jaunpur Uttar Pradesh contact Swan Tours one of the leading travel agents in India. The Tatkal Quota is another option for booking tickets on certain long-distance trains that are otherwise fully booked. This quota is intended for people with urgent needs. It becomes available only one day prior to the departure of the train, and you have to get the Tatkal reservation before the preparation of the charts. If the train is popular and you really need the ticket, you should arrive at the station before the counter opens at 8:00 am (or be logged on to the IRCTC site ready to book, having already pulled up the right train). In busy stations, there are often many people already waiting when the Tatkal counter opens, so getting the ticket can be a bit of a hassle. Tatkal tickets for popular trains often sell out within minutes. Tatkal can't be booked through travel agents between 8-9 A.M. These tickets are only available between certain major stations and there is a surcharge of 10% to 30% of the basic fare, depending on the class. They are also non-refundable However, you can get a full refund if the train is delayed more than three hours, it's rerouted, or if you have been downgraded to a different class and don't want to travel. Also Visit – luxury tours in India The rules have already been changed twice in the past year, so more changes could be ahead. Even in the normal scheme of things, you may have difficulty getting a reservation if you want to board or get off at an intermediate station, whereas it might be easy to get a seat on the same train between major stations. When you buy a ticket, you can indicate that you will be boarding at a different station. While some intermediate stations have station quotas, many do not. If you want to board at an intermediate station that has no quotas, you may be able to buy a ticket from a previous station that has a quota. Otherwise, you can buy an RAC ticket or else an unreserved journey ticket that you can try to upgrade on the train. If you are at a small station that doesn't have a computerized reservation facility, you have to submit your request to the Station Master at least 72 hours before the train is scheduled to depart from that station in order to get a reservation for a berth. If the above strategies don't get you a reservation, or if you don't want the uncertainty of RAC or waitlisted tickets or of trying to upgrade a journey ticket on the train, consider traveling in a higher class. The cheaper the class of travel, the more quickly the tickets get sold out. Berths are often available in 2AC when the waiting list for 3AC is closed, and sometimes 1AC will be nearly empty even when there is nothing available in 2AC. Your last-ditch strategy if you absolutely have to travel on a certain day is to buy a journey ticket and then go to the TTE (Traveling Ticket Examiner) once the train reaches the platform. If there are no-shows, he may be able to get you a seat. You could even get on the train with your journey ticket and hope for the best. You may not get a seat, of course, so you have to be willing to chance an uncomfortable journey. If you jump on a train without a ticket, you'll have to pay a few hundred rupees fine. The TTE may try to find you a seat or he might tell you to get off at the next station if he doesn't see you until the train is moving, but you'll have to pay the fine in any case. For more information on Fully-Booked Train contact Swan Tours one of the leading travel agents in India |
AuthorSwan Tours one of the leading travel agnets in India Archives
January 2018
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