Wikipedia

Konark Sun Temple

This article is about the temple of the sun at Konark. For the list of sun temples in the world, seeTemple of the Sun.

Konark Sun Templeis a 13th-centuryCEHinduSuntemple atKonarkabout 35 kilometres (22 mi) northeast fromPuri cityon the coastline inPuri district,Odisha, India.[1][2]The temple is attributed to kingNarasingha Deva Iof theEastern Ganga dynastyabout 1250CE.[3][4]

Konark Sun Temple
Main structure of the Sun Temple
Religion
AffiliationHinduism
DistrictPuri
DeitySurya(Sun)
FestivalChandrabhaga Melan
Governing bodyASI
Location
LocationKonark,Puri district,Odisha,India
StateOdisha
CountryIndia
Konark Sun Temple is located in India
Konark Sun Temple
Shown within India
Konark Sun Temple is located in Odisha
Konark Sun Temple
Konark Sun Temple (Odisha)
Geographic coordinates19°53′15″N86°5′41″E/ 19.88750°N 86.09472°E/19.88750; 86.09472
Architecture
StyleKalinga
CreatorNarasingha Deva I
Completedc. 1250
Site area10.62 ha (26.2 acres)
Website
konark.nic.in
LocationKonark, Odisha,India
CriteriaCultural: (i)(iii)(vi)
Reference246
Inscription1984 (8thSession)

Dedicated to the Hindu Sun-godSurya,what remains of the temple complex has the appearance of a 100-foot (30 m) high chariot with immense wheels and horses, all carved from stone. Once over 200 feet (61 m) high,[1][5]much of the temple is now in ruins, in particular the largeshikaratower over the sanctuary; at one time this rose much higher than themandapathat remains. The structures and elements that have survived are famed for their intricate artwork, iconography, and themes, including erotickamaandmithunascenes. Also called theSurya Devalaya,it is a classic illustration of the Odisha style of Architecture orKalinga architecture.[1][6]

The cause of the destruction of the Konark temple is unclear and still remains a source of controversy.[7]Theories range from natural damage to deliberate destruction of the temple in the course of being sacked several times by Muslim armies between the 15th and 17th centuries.[1][7]This temple was called the "BlackPagoda"in European sailor accounts as early as 1676 because it looked like a great tiered tower which appeared black.[6][8]Similarly, theJagannath Templein Puri was called the "White Pagoda". Both temples served as important landmarks for sailors in theBay of Bengal.[9][10]The temple that exists today was partially restored by the conservation efforts of British India-era archaeological teams. Declared aUNESCOWorld Heritage Sitein 1984,[1][2]it remains a major pilgrimage site forHindus,who gather here every year for theChandrabhagaMelaaround the month of February.[6]

Konark Sun Temple is depicted on the reverse side of the Indian currencynote of 10 rupeesto signify its importance to Indian cultural heritage.[11]

Etymology

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The nameKonark(Koṇarka)derives from the combination of theSanskritwordsKoṇa(corner or angle) andArka(the sun).[9]The context of the termKonais unclear, but probably refers to the southeast location of this temple either within a larger temple complex or in relation to other sun temples on the subcontinent.[12]TheArkarefers to the Hindu sun godSurya.[9]

Location

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Original temple and the surviving structure (yellow), left; the temple plan, right

The Temple is located in an eponymous village (now NAC Area) about 35 kilometres (22 mi) northeast ofPuriand 65 kilometres (40 mi) southeast ofBhubaneswaron theBay of Bengalcoastline in the Indian state ofOdisha.The nearest airport isBiju Patnaik Airportin Bhubaneswar, Odisha. BothPuriandBhubaneswarare major railway hubs connected by Indian Railways.

The Konark Sun Temple was built in 1250 CE during the reign of the Eastern Ganga King Narsimhadeva-1 from stone in the form of a giant ornamented chariot dedicated to the Sun god,Surya.In HinduVediciconography Surya is represented as rising in the east and traveling rapidly across the sky in a chariot drawn by seven horses. He is described typically as a resplendent standing person holding a lotus flower in both his hands, riding the chariot marshaled by the charioteer Aruna.[13][14]The seven horses are named after the seven meters ofSanskrit prosody:Gayatri, Brihati, Ushnih, Jagati, Trishtubh, Anushtubh, and Pankti.[14]Typically seen flanking Surya are two females who represent the dawn goddesses, Usha and Pratyusha. The goddesses are shown to be shooting arrows, a symbol of their initiative in challenging the darkness.[15]The architecture is also symbolic, with the chariot's twelve pairs of wheels corresponding to the 12months of the Hindu calendar, each month paired into two cycles (Shukla and Krishna).[16]

The Konark temple presents this iconography on a grand scale. It has 24 elaborately carved stone wheels which are nearly 12 feet (3.7 m) in diameter and are pulled by a set of seven horses.[5][2][17]When viewed from inland during the dawn and sunrise, the chariot-shaped temple appears to emerge from the depths of the blue sea carrying the sun.[18]

1822 drawing of the mandapa's east door and terrace musicians
1815 sketch of stone horses and wheels of the mandapa

The temple plan includes all the traditional elements of a Hindu temple set on a square plan. According toKapila Vatsyayan,the ground plan, as well the layout of sculptures and reliefs, follow the square and circle geometry, forms found in Odisha temple design texts such as theSilpasarini.[19]This mandala structure informs the plans of other Hindu temples in Odisha and elsewhere.[19]

The main temple at Konark, locally called thedeul,no longer exists. It was surrounded by subsidiary shrines containing niches depicting Hindu deities, particularly Surya in many of his aspects. Thedeulwas built on a high terrace.[5]The temple was originally a complex consisting of the main sanctuary, called therekha deul,orbada deul(lit. big sanctum).[18]In front of it was thebhadra deul(lit. small sanctum), orjagamohana(lit. assembly hall of the people) (called amandapain other parts of India.[20]). The attached platform was called thepida deul,which consisted of a squaremandapawith a pyramidal roof.[18]All of these structures were square at their core, and each was overlain with thepancharathaplan containing a variegated exterior.[18]The central projection, called theraha,is more pronounced than the side projections, calledkanika-paga,a style that aims for an interplay of sunlight and shade and adds to the visual appeal of the structure throughout the day. The design manual for this style is found in theSilpa Sastraof ancient Odisha.[18][21]

A stone wheel engraved in the walls of the temple. The temple is designed as a chariot consisting of 24 such wheels. Each wheel has a diameter of 9feet, 9inches, with 8spokes.

Twice as wide as they were high, the walls of thejagamohanaare 100 feet (30 m) tall. The surviving structure has three tiers of sixpidaseach. These diminish incrementally and repeat the lower patterns. Thepidasare divided into terraces. On each of these terraces stand statues of musician figures.[5]The main temple and thejagamohanaporch consist of four main zones: the platform, the wall, the trunk, and the crowning head called amastaka.[22]The first three are square while themastakais circular. The main temple and thejagamohanadiffered in size, decorative themes, and design. It was the main temple's trunk, called thegandhiin medieval Hindu architecture texts, that was ruined long ago. The sanctum of the main temple is now without a roof and most of the original parts.[22]

On the east side of the main temple is theNata mandira(lit. dance temple). It stands on a high, intricately carved platform. The relief on the platform is similar in style to that found on the surviving walls of the temple.[5]According to historical texts, there was anAruna stambha(lit. Aruna's pillar) between the main temple and the Nata mandira, but it is no longer there because it was moved to the Jagannatha at Puri sometime during the troubled history of this temple.[5]According to Harle, the texts suggest that originally the complex was enclosed within a wall 865 feet (264 m) by 540 feet (160 m), with gateways on three sides.[5]

The sun temple was made from three types of stone.[23]Chloritewas used for the door lintel and frames as well as some sculptures.Lateritewas used for the core of the platform and staircases near the foundation.Khondalitewas used for other parts of the temple. According to Mitra, the Khondalite stone weathers faster over time, and this may have contributed to erosion and accelerated the damage when parts of the temples were destroyed.[23]None of these stones occur naturally nearby, and the architects and artisans must have procured and moved the stones from distant sources, probably using the rivers and water channels near the site.[23]The masons then createdashlar,wherein the stones were polished and finished so as to make joints hardly visible.[23]

The original temple had a mainsanctum sanctorum(vimana), which is estimated to have been 229 feet (70 m)[17]tall. The mainvimanafell in 1837. The mainmandapaaudience hall (jagamohana), which is about 128 feet (39 m) tall, still stands and is the principal structure in the surviving ruins. Among the structures that have survived to the current day are the dance hall (Nata mandira) and the dining hall (Bhoga mandapa).[2][17]

Reliefs and sculpture

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Detail of carved chariot wheel
Flautist
A young woman

The walls of the temple from the temple's base through the crowning elements are ornamented with reliefs, many finished to jewelry-quality miniature details. The terraces contain stone statues of male and female musicians holding various musical instruments including the vina,mardala,gini,[24]Other major works of art include sculptures of Hindu deities,apsarasand images from the daily life and culture of the people (arthaanddharmascenes), variousanimals,aquatic creatures, birds,legendary creatures,and friezes narrating the Hindu texts. The carvings include purely decorative geometric patterns and plant motifs.[24]Some panels show images from the life of the king such as one showing him receiving counsel from aguru,where the artists symbolically portrayed the king as much smaller than the guru, with the king's sword resting on the ground next to him.[25]

Theupana(moulding) layer at the bottom of the platform contains friezes of elephants, marching soldiers, musicians, and images depicting the secular life of the people, including hunting scenes, a caravan of domesticated animals, people carrying supplies on their head or with the help of a bullock cart, travelers preparing a meal along the roadside, and festive processions.[26]On other walls are found images depicting the daily life of the elite as well as the common people. For example, girls are shown wringing their wet hair, standing by a tree, looking from a window, playing with pets, putting onmakeupwhile looking into a mirror, playing musical instruments such as thevina,chasing away a monkey who is trying to snatch items, a family taking leave of their elderly grandmother who seems dressed for a pilgrimage, a mother blessing her son, a teacher with students, a yogi during a standingasana,a warrior being greeted with anamaste,a mother with her child, an old woman with a walking stick and a bowl in her hands, comical characters, among others.[27]

The Konark temple is also known for its erotic sculptures ofmaithunas.[28]These show couples in various stages of courtship and intimacy, and in some cases coital themes. Notorious in the colonial era for their uninhibited celebration of sexuality, these images are included with other aspects of human life as well as deities that are typically associated withtantra.This led some to propose that the erotic sculptures are linked to thevama marga(left hand tantra) tradition.[5]However, this is not supported by local literary sources, and these images may be the samekamaandmithunascenes found integrated into the art of many Hindu temples.[5]The erotic sculptures are found on the temple'sShikhara,and these illustrate all thebandhas(mudraforms) described in theKamasutra.[20]

Other large sculptures were a part of the gateways of the temple complex. These include life-size lions subduing elephants, elephants subduing demons, and horses. A major pillar dedicated to Aruna, called theAruna Stambha,used to stand in front of the eastern stairs of the porch. This, too, was intricately carved with horizontal friezes and motifs. It now stands in front of the Jagannatha temple at Puri.[29]

Hindu deities

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The upper levels and terrace of the Konark Sun temple contain larger and more significant works of art than the lower level. These include images of musicians and mythological narratives as well as sculptures of Hindu deities, includingDurgain her Mahishasuramardini aspect killing the shape-shifting buffalo demon (Shaktism),Vishnuin hisJagannathaform (Vaishnavism), andShivaas a (largely damaged)linga(Shaivism). Some of the better-preserved friezes and sculptures were removed and relocated to museums in Europe and major cities of India before 1940.[30]

The Hindu deities are also depicted in other parts of the temple. For example, the medallions of the chariot wheels of the Surya temple, as well as theanurathaartwork of thejagamohana,show Vishnu, Shiva,Gajalakshmi,Parvati,Krishna,Narasimha,and other divinities.[31]Also found on thejagamohanaare sculptures of Vedic deities such asIndra,Agni,Kubera,Varuna,andÂdityas.[32]

Style

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The temple follows the traditional style ofKalinga architecture.It is oriented towards the east so that the first rays of the sunrise strike the main entrance.[2]The temple, built from Khondalite rocks,[33][34]was originally constructed at the mouth of the river Chandrabhaga, but the waterline has receded since then.[citation needed]The wheels of the temple are sundials, which can be used to calculate time accurately to a minute.[35]

Other temples and monuments

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The Konark Sun Temple complex has ruins of many subsidiary shrines and monuments around the main temple. Some of these include:

  • Mayadevi Temple– Located west- been dated to the late 11th century, earlier than the main temple.[36]It consists of a sanctuary, amandapaand, before it, an open platform. It was discovered during excavations carried out between 1900 and 1910. Early theories assumed that it was dedicated to Surya's wife and thus named the Mayadevi Temple. However, later studies suggested that it was also a Surya temple, albeit an older one that was fused into the complex when the monumental temple was built.[37]This temple also has numerous carvings and a squaremandapais overlain by asapta-ratha.The sanctum of this Surya temple features aNataraja.Other deities in the interior include a damaged Surya holding a lotus, along with Agni, Varuna, Vishnu, and Vayu.[38]
  • VaishnavaTemple– Located southwest of the so-called Mayadevi Temple, it was discovered during excavations in 1956. This discovery was significant because it confirmed that the Konark Sun Temple complex revered all the major Hindu traditions, and was not an exclusive worship place for thesauracult as previously believed. This is a small temple with sculptures ofBalarama,Varaha,andVamana–Trivikrama in its sanctum, marking it as a Vaishnavite temple. These images are shown as wearingdhotiand a lot of jewelry. The sanctum's primary idol is missing, as are images from some niches in the temple.[39]The site's significance as a place of Vaishnavism pilgrimage is attested to in Vaishnava texts. For example,Chaitanya,the early 16th-century scholar and founder of Gaudiya Vaishnavism, visited the Konark temple and prayed on its premises.[40]
  • Kitchen– This monument is found south of thebhoga mandapa(feeding hall). It, too, was discovered in excavations in the 1950s. It includes means to bring water, cisterns to store water, drains, a cooking floor, depressions in the floor probably for pounding spices or grains, as well several triple ovens (chulahs) for cooking. This structure may have been for festive occasions or a part of a community feeding hall.[41]According to Thomas Donaldson, the kitchen complex may have been added a little later than the original temple.[42]
  • Well 1– This monument is located north of the kitchen, towards its eastern flank, was probably built to supply water to the community kitchen andbhoga mandapa.Near the well are a pillaredmandapaand five structures, some with semi-circular steps whose role is unclear.[43]
  • Well 2– This monument and associated structures are in the front of the northern staircase of the main temple, with foot rests, a washing platform, and a wash water drain system. It was probably designed for the use of pilgrims arriving at the temple.[44]

A collection of fallen sculptures can be viewed at theKonark Archaeological Museum,which is maintained by theArchaeological Survey of India.[45]The fallen upper portion of the temple is believed to have been studded with many inscriptions.[46]

History

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Konark Sun Temple panoramic view

Konark in texts

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Konark, also referred to in Indian texts by the nameKainapara,was a significant trading port by the early centuries of the common era.[47]The current Konark temple dates to the 13thcentury, though evidence suggests that a sun temple was built in the Konark area by at least the 9thcentury.[48]Several Puranas mention Surya worship centers in Mundira, which may have been the earlier name for Konark, Kalapriya (Mathura), andMultan(now in Pakistan).[49]According to theMadala Panji,there was at one time another temple in the region built by Pundara Kesari. He may have been Puranjaya, the 7th-century ruler of theSomavamshi dynasty.[50]

Construction

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The current temple is attributed toNarasimhadeva Iof theEastern Ganga dynasty,r. 1238–1264CE–.It is one of the few Hindu temples whose planning and construction records written in Sanskrit in theOdia scripthave been preserved in the form of palm leaf manuscripts that were discovered in a village in the 1960s and subsequently translated.[51]The temple was sponsored by the king, and its construction was overseen by Shiva Samantaraya Mahapatra. It was built near an old Surya temple. The sculpture in the older temple's sanctum was re-consecrated and incorporated into the newer larger temple. This chronology of temple site's evolution is supported by many copper plate inscriptions of the era in which the Konark temple is referred to as the "great cottage".[40]

According to James Harle, the temple as built in the 13thcentury consisted of two main structures, the dancemandapaand the great temple (deul). The smallermandapais the structure that survives; the greatdeulcollapsed sometime in the late 16thcentury or after. According to Harle, the original temple "must originally have stood to a height of some 225 feet (69 m)", but only parts of its walls and decorative mouldings remain.[5]

Damage and ruins

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Alithographyplate fromJames Fergusson's "Ancient Architecture in Hindoostan" (1847) showing part of the main tower still standing

The temple was in ruins before its restoration. Speculation continues as to the cause of the destruction of the temple. Early theories stated that the temple was never completed and collapsed during construction. This is contradicted by textual evidence and evidence from inscriptions. The Kenduli copper plate inscription of 1384CE from the reign of NarasimhaIV seems to indicate that the temple was not only completed but was an active site of worship. Another inscription states that various deities in the temple were consecrated, also suggesting that construction of the temple had been completed.[52]A non-Hindu textual source, theAkbar-era textAin-i-AkbaribyAbul Fazldated to the 16thcentury, mentions the Konark temple,[40]describing it as a prosperous site with a temple that made visitors "astonished at its sight", with no mention of ruins.[52][53][54]Kalapahad, a Muslim convert general of the 16th century, is believed to have attacked this temple around 1568.[55][56]Two hundred years later, during the reign of the Marathas in Odisha in the 18th century, a Maratha holy man found the temple abandoned and covered in overgrowth. The Marathas relocated the temple's Aruna stambha (pillar with Aruna the charioteer seated atop it) to the Lion's Gate entrance of the Jagannath Temple in Puri.

Texts from the 19th century do mention ruins, which means the temple was damaged either intentionally or through natural causes sometime between 1556 and 1800CE. After the Sun Temple ceased to attract the faithful, Konark became deserted, left to disappear in dense forests for years.[57]

According to Thomas Donaldson, evidence suggests that the damage and the temple's ruined condition can be dated to between the late 16thcentury and the early 17thcentury from the records of various surveys and repairs found in early 17th-century texts. These also record that the temple remained a site of worship in the early 17thcentury. These records do not state whether the ruins were being used by devotees to gather and worship, or part of the damaged temple was still in use for some other purpose.[58]

Aruna Stambha

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In the last quarter of the 18th century, the Aruna stambha (Aruna pillar) was removed from the entrance of Konark temple and placed at theSingha-dwara(Lion's Gate) of theJagannath templein Puri by aMarathaBrahmacharinamed Goswain (or Goswami).[59][60]The pillar, made of monolithic chlorite, is 33 feet 8 inches (10.26 m) tall and is dedicated toAruna,the charioteer of the Sun god.[60]

Preservation efforts

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Watercolour painting of two European officers with a dog exploring the interior, 1812

In 1803 the East India Marine Board requested the Governor General of Bengal that conservation efforts be undertaken. However, the only conservation measure put in place at the time was to prohibit further removal of stones from the site. Lacking structural support, the last part of the main temple still standing, a small broken curved section, collapsed in 1848.[61]The main temple is completely lost now.[62]

The then-Raja of Khurda, who had jurisdiction over this region in the early 19thcentury, removed some stones and sculptures to use in a temple he was building in Puri. A few gateways and some sculptures were destroyed in the process.[63]In 1838 theAsiatic Society of Bengalrequested that conservation efforts be undertaken, but the requests were denied, and only measures to prevent vandalism were put in place.[61]

In 1859 the Asiatic Society of Bengal proposed, and in 1867 attempted to relocate anarchitraveof the Konark temple depicting thenavagrahato theIndian Museumin Calcutta. This attempt was abandoned as funds had run out.[61]In 1894 thirteen sculptures were moved to the Indian Museum. Local Hindu population objected to further damage and removal of temple ruins. The government issued orders to respect the local sentiments.[61]In 1903, when a major excavation was attempted nearby, the then-Lieutenant governor of Bengal, J.A. Bourdillon, ordered the temple to be sealed and filled with sand to prevent the collapse of theJagamohana.The Mukhasala and Nata Mandir were repaired by 1905.[52][64]

Sound and light show in Konark Temple

In 1906Casuarinaandtamanutrees were planted facing the sea to provide a buffer against sand-laden winds.[61]In 1909 the Mayadevi temple was discovered while removing sand and debris.[61]The temple was grantedWorld Heritage Sitestatus by theUNESCOin 1984.[2]

On 8 September 2022, the ASI started removing the sand fromJagamohanawhich will be completed in three years. The necessary support of stainless steel beams will be installed inside the temple and repairs will be carried out.[62]

Reception

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Sun Temple marks the high point of the Odisha style ofNagara architecture.[65]

The Nobel Laureate Tagore wrote,

Here the language of stone surpasses the language of human.

— Rabindranath Tagore[66][67]

The colonial-era reception of the temple ranged from praise to derision. Andrew Sterling, the early colonial-era administrator and Commissioner ofCuttackquestioned the skill of the 13th-century architects, but also wrote that the temple had "an air of elegance, combined with massiveness in the whole structure, which entitles it to no small share of admiration", adding that the sculpture had "a degree of taste, propriety, and freedom which would stand a comparison with some of our best specimens of Gothic architectural ornament".[68]The Victorian mindset saw pornography in the artwork of Konark and wondered why there was no "shame and guilt in this pleasure in filth", while Alan Watts stated that there was no comprehensible reason to separate spirituality from love, sex, and religious arts.[69]According toErnest Binfield Havell,the Konark temple is "one of the grandest examples of Indian sculpture extant", adding that they express "as much fire and passion as the greatest European art" such as that found in Venice.[70]

Cultural significance

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Religion is frequently at the centre of the Odia (previously Orissan) cultural expression, and Konark occupies an important space in it as part of The Golden Triangle (Jagannath Temple, Puri,and theLingaraja TempleofBhubaneswarcompleting it) which represents the pinnacle of Odia (previously Orissan) masonry and temple architecture.

Literature

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Numerous poems, stories, and novels have been written about Konark, most of which explore or expand or reinterpret the tragedies inherent in the legends and stories about the temple. Most recently, Mohanjit's book of poems, Kone Da Suraj, which revolves around Konark, won the KendraSahitya Academy Award(one of the top awards for literature in India) forPunjabi language.[71]

The following is a list of notable Odia literary works based on or inspired by Konark:

  1. Sachidananda Routraywas thesecond Odia to wintheJnanpith Award,considered the highest literary award in India.[72][73][74]His most famous work is the long poemBaji Rout,which narrates the story of courage and sacrifice by a child, similar to the tale ofDharmapadaand his sacrifice for the masons who built Konark. He has written many poems based on the legends of Konarka:
    1. Bhanga Mandira
    2. Konarka
  2. Gopabandhu Daswas a notable social activist and writer in pre-independence India, who was instrumental in theformation of the state of Odisha.His epic poemDharmapada[75]is one of the landmarks in Odia literature.[76]
  3. Mayadhar Mansinghis a noted Odia poet and writer, who was popularly known for the romantic and erotic metaphors in his work, earning him the nickname ofPrēmika kabi (Lover poet).His poems on Konark include:
    1. Konarka
    2. Konarkara Lashya Lila
    3. Mumurshu Konarka
  4. Manoj Dasis a celebrated Odia writer, with a KendraSahitya Akademi Awardto his name, among many other recognitions and awards. His second book of poems,Kabita Utkala(published in 2003), has four poems on Konark
    1. Dharmapada: Nirbhul Thikana
    2. Bruntahina Phulara Sthapati: Sibei Santara
    3. Konark Sandhane
    4. Kalapahadara Trushna: Ramachandi
  5. Pratibha Rayis a modern Odia novelist and short story writer who has found both critical and commercial success. Her bookShilapadma(published in 1983) won the Odisha Sahitya Academy Award and has been translated to six other languages.[77]

Additionally, the Sun Temple is the setting of "Interpreter of Maladies,"a short story inJhumpa Lahiri'sPulitzer Prizewinningcollection of the same name.

In heraldry

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Emblem of Odisha

The Warrior and Horse statue found in the temple grounds forms the basis of thestate emblemofOdisha.

In currency note

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Indian 10-rupee note(Reverse)

This temple is depicted on the reverse side of theMahatma Gandhi New Series₹10note.[11]

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Historical images

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  • Watercolour "Somnath" drawing of the north side of Konark (1820). It depicts part of the main tower still standing.
  • Photograph of a general view from the south-west (c.1890).

Current day photographs

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  • Konark Sun Temple Extended View
  • Main Temple Structure, Konark Sun Temple
  • Nata mandir
  • Front view of Nata mandir
  • Asimha-gajaat the entrance
  • A weathered horse sculpture
  • Elephants of Konark Temple
  • A secondary statue of theSun god
  • A sculpture on the temple wall
  • Mayadevi Temple at Konark
  • Sculpture of amakaraon Mayadevi Temple
  • Vaishnava Temple
  • Sanctum of the Vaishnava Temple
  • Carvings on the Sun temple
  • A sculpture on the temple wall
  • A sculpture taken from the site at theBritish Museum
  • Replica of Sun Temple at Gwalior
  • Closeup of the motif at the center of a stone wheel
  • Back Side View of Konark Sun Temple
  • Rosasalaor kitchen of the temple complex
  • A long exposure photo of the beautiful Sun Temple, Konark, Odisha, at night.

See also

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References

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  1. ^abcdeKonark: IndiaArchived31 July 2018 at theWayback Machine,Encyclopædia Britannica
  2. ^abcdef"Sun Temple, Konârak".UNESCO.Archivedfrom the original on 27 April 2013.Retrieved3 May2013.
  3. ^Sen, Sailendra (2013).A Textbook of Medieval Indian History.Primus Books. pp. 121–122.ISBN978-9-38060-734-4.
  4. ^Indian History.Tata McGraw-Hill Education. 1960. p. 2.ISBN978-0-07-132923-1.Archivedfrom the original on 1 January 2014.Retrieved3 May2013.
  5. ^abcdefghijJames C. Harle (1994).The Art and Architecture of the Indian Subcontinent.Yale University Press. pp. 251–254.ISBN978-0-300-06217-5.Archivedfrom the original on 21 February 2017.Retrieved9 November2017.
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  9. ^abcDebala Mitra 1968,p. 3.
  10. ^Lewis Sydney Steward O'Malley (2007).Bengal District Gazetteer: Puri.Concept Publishing Company. p. 283.ISBN978-81-7268-138-8.Archivedfrom the original on 1 January 2014.Retrieved3 May2013.
  11. ^ab"RBI to issue new Rs 10 notes with Konark Sun Temple motif".Archivedfrom the original on 30 July 2021.Retrieved12 December2020.
  12. ^Karuna Sagar Behera (2005).Konark: The Black Pagoda.Government of India Press. pp. 1–2.ISBN978-81-230-1236-0.Archivedfrom the original on 9 August 2019.Retrieved1 January2018.
  13. ^T. Richard Blurton (1993).Hindu Art.Harvard University Press. p. 208.ISBN978-0-674-39189-5.Archivedfrom the original on 30 June 2016.Retrieved9 November2017.
  14. ^abRoshen Dalal (2010).Hinduism: An Alphabetical Guide.Penguin Books India. pp. 399–401.ISBN978-0-14-341421-6.Archivedfrom the original on 10 December 2019.Retrieved9 November2017.
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