city heritage – Inkling

Blueprints of Learning: West Bengal’s Academic Renaissance

ILF Creators — Fri, 06 Sep 2024 12:57:15 +0000

Senate of Serampore College, WestBengal
©Anupam Saha

West Bengal, is a land where education isn’t just a pursuit—it’s a legacy. Swami Vivekananda once said, “Educate and raise the masses, and thus alone a nation is possible.’’ Since ancient times, India has been home to renowned universities like Nalanda and Takshashila. West Bengal, in particular, has witnessed many eminent scholars who have studied and taught at the universities in Bengal. The Bhakti movement led by Chaitanya Mahaprabhu, the spiritual teachings of Sri Aurobindo and Swami Vivekananda, the social reforms of Raja Ram Mohan Roy and Ishwar Chandra Vidyasagar, and many other significant contributions have solidified West Bengal’s position as a cradle of higher education.

The Torchbearers of Academia

The state boasts various educational institutions, many of which have played pivotal roles in shaping India’s academic landscape. One such institution is the Senate of Serampore College, established in 1818 in a Danish settlement of Serampore by Christian missionaries. In 1829, it was granted a Royal Charter by King Frederick VI of Denmark, making it India’s first institution to have the status of a university. The college’s primary objective was to provide theological training for Christian ministry, but it also played a vital role in promoting education and social welfare.

Almost four decades later another prominent institution, The University of Calcutta, was established in 1857 under the tenure of Lord Canning. This institution, initially a reflection of its London counterpart, has evolved into a unique beacon of learning The university’s campus is a treasure trove of historical buildings, artifacts, and a vast library collection. It has also undergone modernization efforts to meet the demands of contemporary education.

Today, the university’s campus boasts three iconic buildings: Dwarbhanga, Centenary, and Ashutosh. Beyond the academic realm, the University has opened its doors to the public, offering historical tours and educational experiences to explore its rich collection of artifacts, jewel pieces, and crafts. The University’s museum houses over 25,000 artifacts, while its sprawling Central Library in Centenary Hall is spread across 10 floors. It is now home to more than 7 lakh books, including rare volumes that have been digitized. The library’s global reach is evident in its daily average of over 2 lakh hits worldwide. In a nod to inclusivity, it also features a Braille library with over 10 audio systems.

Beyond its academic offerings, the university has a deep connection to the city’s history. Several heritage buildings, such as the Writers’ Building and Town Hall, have been associated with the university throughout the years. These structures stand as silent witnesses to the university’s evolution and its enduring impact on the city.

University of Calcutta, WestBengal
©Anupam Saha

An Encounter with Genius: My Journey at the University of Calcutta

During my brief journey at the University of Calcutta, I enrolled in a short course on Buddhism at its iconic College Street campus. There, I had the good fortune to meet one of the university’s gems: Dr. Somnath Mukhopadhyay. As a professor and council member of the Asiatic Society and Indian Museum, his lectures were nothing short of captivating. His ability to weave intricate stories from historical texts, engage students with innovative activities, and help students in academic pursuits made him a favorite among many. His co-authored book Vision & Creation, with Kalyan Chattopadhyay, became my go-to source of inspiration, guiding me long after I left those hallowed halls.

Pioneering Spirits: Bengal’s Educational Firsts

In addition to the Senate of Serampore and the University of Calcutta, West Bengal is home to several other notable universities and colleges. Presidency University, which originated as the “Hindoo College,” has a long and illustrious history. Bethune College stands as a symbol of empowerment for women in India. Founded in 1879, it was the first women’s college in India, and it has played an instrumental role in shaping the future of female education in the country.

Calcutta Medical College holds the distinction of being Asia’s first medical school, to set high standards for medical research and practice. Bengal Engineering and Science University, formerly known as the Calcutta College of Civil Engineering, has been a pioneer in engineering education.

West Bengal’s legacy in higher education is certainly undeniable, it transcends the mere acquisition of degrees. It’s about carrying forward a legacy, about being part of a narrative that began centuries ago and continues to unfold. It’s about keeping alive the flame of knowledge that has burned bright for generations, illuminating the path to a brighter future. As Ishwar Chandra Vidyasagar said, “The purpose of education is to create a better world, where every individual can reach their full potential.”

References:

https://www.caluniv.ac.in/

https://www.google.co.in/books/edition/Hundred_Years_of_the_University_of_Calcu/-lppAAAAIAAJ?hl=en

https://lbb.in/kolkata/Calcutta-University-Library/

https://www.google.co.in/books/edition/The_Cradle_of_Modern_Missions/U-lNAQAAMAAJ?hl=en

https://www.news18.com/news/buzz/did-you-know-the-serampore-college-is-nearly-200-years-old-19-oldest-indian-universities-that-are-over-centuries-old-703751.html

https://www.oikoumene.org/news/wcc-general-secretary-receives-honorary-doctorate-from-serampore-college

Authors note:

Ishani Gupta, an avid archaeology and culture enthusiast, embraces life as an explorer with a profound fascination for historical narratives. She believes that every story from the past is worth discovering. The allure of heritage deeply resonates with her, and she aspires to be a curator of such treasures. In addition to her dedication to research as a profession, Ishani finds joy in reading, writing, yoga, and pilates.

The Ranbireshwara Temple: From a Monument to the Dogra Majesty to The Pride of Modern Jammu

ILF Creators — Tue, 30 Aug 2022 16:59:29 +0000

In the banks of the river Tawi stands the sprawling city of Jammu, the ‘winter capital’ of the Union Territory of Jammu and Kashmir has a rich history spanning more than two thousand years beginning with its semi-historical founder king Jambulochan (c. 1320-1290 BC). Throughout its history, many dynasties have come to control Jammu and the scions of these dynasties have constructed numerous religious establishments (principally temples) throughout the city. As a result of this millennia-long building activities, the city that stands before the observers today boasts a wide array of temples which exhibit different artistic and architectural traditions from different eras, leading to the city acquiring the title of ‘the City of Temples.’ At the heart of the fabulous temple city beside Shalimar road opposite to the Jammu & Kashmir Civil Secretariat stands one of its most imposing temples of all- the Ranbireshwara temple- a structure nearly one and a half centuries old which continues to command the piety of thousands of Shaivites across the city and beyond. The product of a very different time in history, the Ranbireshwara temple is a monument the meaning of which has changed to its visitors and patrons with the changing socio-political circumstances, but it has remained influential throughout the ages has never failed to elicit awe and reverence from all who have beholden it, The construction of the Ranbireshwara temple was completed in 1883 AD during an era of intense temple building and repairing activities. The energy and resources that the Dogra rulers of the princely state of Jammu and Kashmir (c. 1846-1947) spent on these activities was staggering and mere piety, for some scholars, cannot explain this phenomenon. To be sure, temple construction, maintenance, embellishment and reconstruction have always been an effective means to claim legitimacy for pre-colonial Indian rulers, especially those who styled themselves as monarchs. However, temples were especially crucial for the survival and power of the Dogra state. Mridu Rai (2004) points out that with the establishment of British paramountcy over the Indian subcontinent including the indigenous states which were not annexed by the colonial state, many of the markers that were once the royal prerogatives of the indigenous rulers were barred to their surviving descendants. These ‘princes’ could not make war, conduct independent foreign affairs and shape and reshape the political order through these activities. In the absence of the previously essential markers of sovereignty, the princes had to devise their own ways to derive legitimacy. In the case of the Dogra rulers, ‘Hinduness’ and ‘adherence to tradition’ came to be factors that the dynasty heavily relied upon to derive its legitimacy to rule. The second ruler of the dynasty, Maharaja Ranbir Singh (r. 1857-1885 AD) turned the previously private charitable fund of Dharmarth into a government department the sole purpose of which was to build and maintain new temples, maintain and repair older temples, supervise the jagirs (land grnats) assigned for the maintenance of temples and oversee the functioning of the sadavarts (free kitchens associated with temples) and dharmshalas (guest houses for the benefit of the pilgrims). State-sanctioned manuals for the method of worship were issued and handed down to the priests of the temples with few local exceptions. Simultaneously, religious practices deemed problematic by the state were outlawed. Priests and other temple functionaries were now paid by the state and most of the costs involving the construction and maintenance of old and new temples were paid by the state. Temples constructed in the countryside served as sources of regular information for the Dogra government. Moreover, having understood that the Kashmiri Hindus unlike themselves were mostly Shaivite, the Dogra rulers starting from Maharaja Ranbir Singh’s reign tried to symbolically integrate the two regions by constructing Vaishnavite temples in Kashmir on the one hand and Shaivite temples in Jammu on the other. Sukhdev Singh Charak (1985) points out that the temples constructed and maintained during the Dogra rule served important social functions such as distributing free food among the poor and hungry through sadavarts, providing lodging to travelers and pilgrims, serving as centers of state-funded education and, in some cases, libraries, for students and scholars alike and providing employment to thousands of officials and functionaries. Chander M. Seth (2018) states that Jammu was situated on an extremely dry territory and tanks and lakes were constructed to solve the resultant water crisis, mainly beside the temples. In short, temples in the Dogra period became centers of overlapping religious and political control over the subjects of the state by the princely administration, a source of employment for many, a hub of education for others and, for others still, as a source of food and shelter. How many of these meanings were embodied by the Ranbireshwara temple in particular cannot be stated with certainty without further research, but the temple was constructed at a time when Maharaja Ranbir Singh’s grand project of binding together aspects of religion, politics and legitimacy was largely completed and the sheer scale and location of the temple implies that it was meant to be an integral and prominent part of the network of temples cultivated by the state. By the very least, it may have served to further symbolically integrate the two provinces of Jammu and Kashmir into one socio-cultural, religious and political unit, as has been mentioned above. Architecturally speaking, the scale and grandiosity of the Ranbireshwara temple leaves one spellbound. The temple is arguably the largest temple dedicated to Lord Shiva in northern India. It is located atop a raised two-storeyed quadrangular platform, the rooms of which were used as the residences for the priests and travelers, the kitchens and toilets. The temple is accessed by a fliht of stairs. At the main entrance of the temple there are two statues of the vahana of Shiva, the Nandi bull. The larger of the two, a hulking brass figure which was added later, weighs around 1000 kilos. A massive bell beside this Nandi statue weighs around 100 kilos itself. The outer hall houses statues of deities associated with both Shaivite and Vaishnavite cults, featuring panchamukhi Hanuman, Kali, six-faced Kartikeya, Ganesha etc. Tis hall leads to the sanctum sanctorum which houses an enormous, 8 feet high (other sources claim 7 ½ feet) Shivalinga made of a single black marble stone. This central lingam is surrounded by a range of smaller shivalingas. The shrine also houses twelve Ekadasa lingas made of crystal. The walls of the sanctum sanctorum are also adorned with images of the anthropomorphic form of Shiva and his family, including his consort Parvati. Two other halls adjoining the sanctum sanctorum exhibit massive stone slabs which house no less than 1.25 lakh bona lingas, also known as shaligrams, which were brought from the Narmada river and hold special religious significant for the Shaivites. The outer ceiling of the sanctum sanctorum ends in a cornice from which rises the shikhara of the temple. This shikhara, much like others constructed during Ranbir Singh’s reign, is topped by an upward lotus leaf and lotus bud design, from which rises three ura-sringas placed one above the other which finally is crowned by a lofty kalasa. While most scholars including Seth (2018) ascribe this temple to the common Nagara style of temple architecture, Charak (1985) opines that it exhibits a blend between Indo-European and Islamic styles, evident by the use of squinches. The decision to have the temple enclosed by a verandah on all sides which could serve as a circumambulatory path of pradakshina patha was, moreover, adopted from the temple architectural style of Kashmir. The end of the Dogra rule with the accession of the state to the newly-independent Indian nation- state (1947) meant that the temples’ function as sites legitimizing their rule was also at an end. The loss of political importance, however, did not mean a loss of general popularity and reverence for these temples and Ranbireshwaraa temple has been no exception. It, in fact, experiences one of the highest footfall of religious structures in Jammu city, not far behind the Raghunath temple complex. The month of Sawan is especially busy for the temple as throngs of devotees crowd the shrine every day. Scores of festivals enliven the temples’ halls throughout the year, but the occasion of Mahashivaratri elicits the grandest of all celebrations. Since the temple has never really experienced a loss in public attention, it has enjoyed abundant patronage from public and private enterprises, including the Dharmarth Trust. Apart from the massive Nandi bull statue, the most important recent addition to the temple’s beauty has been a life-sized statue of Maharaja Ranbir Singh in front of the structure. A park has also been constructed behind the temple to further beautify the temple premises. Monuments, it may be observed, have meanings, and these meanings change according to socio- cultural and political circumstances and the positions of those who ascribe these meanings. The Ranbireshwaraa temple, constructed as a part of a great socio-political experiment to serve as a center of religious and political control and serve the needs of various groups of people, has since lost much of its initial meaning as the regime that necessitated these meanings has long disappeared. However, the loss of political function has not resulted in any reduction of the immense popularity the temple has enjoyed throughout its lifetime. To this day, pilgrims and traveler alike flock to the Ranbireshwaraa temple from across the country and beyond to witness its appreciate its beauty, be awe-struck by its scale and immerse themselves in the sincere religious practices of the temple priests and functionaries. The erstwhile instrument of state control continues to rule the hearts and minds of many.

References

Charak, Sukhdev Singh. Life and Times of Maharaja Ranbir Singh (1830-1885). Jammu: Jay Kay Book House, 1985.
Seth, Chander M. “Jammu- the city of temples.” Edited by Catalani et. al. Cities’ Identity through Architecture and Arts. London: Taylor & Francis Group, 2018.
Rai, Mridu. Hindu Rulers, Muslim Subjects: Islam, Rights and The History of Kashmir. Delhi: Permanent Black, 2004.
Jamwal, Suman. “Development of Religion and Religious Structures in Jammu Region- An Overview.” Annals of the Bhandarkar Oriental Research Institute 87 (2006): 163-174.
https://youtu.be/joLBBo8H7cU
https://youtu.be/8XpZWwJ1tDk
https://www.incredibleindia.org/content/incredibleindia/en/destinations/jammu/ranbireshwar-temple.html
https://www.thedivineindia.com/ranbireshwar-temple-jammu/5876
https://www.dailyexcelsior.com/ranbireshwar-temple-oldest-historical-temple-of-jammu-city/
https://www.tripadvisor.in/Attraction_Review-g297620-d3731129-Reviews-Ranbireshwar_Temple-Jammu_City_Jammu_District_Jammu_Jammu_and_Kashmir.html
https://timesofindia.indiatimes.com/travel/jammu/ranbireshwar-temple/ps36148948.cms
https://www.holidify.com/places/jammu/ranbireshwar-temple-sightseeing-20761.html
https://www.shutterstock.com/search/ranbireshwar-temple
https://www.templetravel.info/2014/12/ranbireshwar-temple-in-jammu-kashmir.html
https://www.jammu.com/jammu/city-temples.php
https://www.jammuonline.in/city-guide/temples-in-jammu

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m Arka Chakraborty….

Hello! Arka Chakraborty has post-graduated (2022) in History from Presidency University, Kolkata. Interested in History, Political Science, International Relations, Heritage, Art and Architecture, he has worked for the past two years in two think tanks and is currently working as a Cultural Researcher for India Lost and Found by Amit Pasricha and a Research Associate at an Ed-tech startup.

Varanasi: The Oldest Living City In The World

deeksha kamath — Sat, 16 Apr 2022 01:12:51 +0000

As the golden sun rises over the still waters of the River Ganga, it highlights the ghats or the riverfront steps of Varanasi. The rays highlight the Subah-e-Banaras activities over the Assi Ghats. These events begin daily, before the crack of dawn. Nestled in the Ganges Valley in North India, the city of Benares seeps with a spiritual essence. It perpetuates the rustic structures that flank the river bank. A city perhaps as old as time itself, it resonates with eternal beauty.

Along with the religious activities, life carries on as usual. Pilgrims take dips in the holy waters to cleanse themselves of all sin. Monkeys scavenge for rice grains or fallen prasad, while a woman sweeps the steps. Varanasi’s culture stems from the religious importance of the River Ganga, considered to be the river of salvation. According to Hindu scriptures, Varanasi was founded by Lord Siva, and is also referred to as ‘Kashi’ or the City of Light, and is an eminent seat of spiritual enlightenment.

Varanasi was named after two Ganges tributaries, Varuna, and Assi, that form the city’s borders. It is a dynamic medley of tangible, and intangible heritage. Benares is rich in architecture, with hundreds of monuments sprinkled all over, dating back to different historical periods. It is one of the oldest, continuously inhabited cities. Varanasi is believed to be older than Athens, Babylon, Thebes, and even Jerusalem. The city is equally opulent when it comes to its culture which is seen in the form of art and craft, music, dance, and literature.

The Varanasi Ghats

As the Subah-e-Banaras events fade to an end on the Assi Ghat, boats crammed with tourists cruise along the illuminated waters of the Ganga. Often resonating with holy chants throughout the day, the 80-odd ghats of Varanasi are always buzzing with activity. Local children run around in happy groups playing cricket matches or selling souvenirs, while babas with ash smeared across their foreheads, beg for alms. Small stalls flank the ghats, offering hot refreshments.

These world-renowned stone slabs beautifully represent the Hindu concepts of divinity and mystical elements. These are mostly used for religious ceremonies, bathing, and tourism. At the Manikarnika and Harishchandra Ghats, where bodies are cremated, men cut logs for funeral pyres.

Here, families mourn for their deceased, while priests pray to the gods for the soul to attain salvation. The water is sprinkled orange by marigold garlands, and the burning flames of the pyres. The ashes are poured into the waters, in a tradition spanning back centuries, but tainting its purity with water pollution.

Temples of Varanasi

As you traverse the narrow, winding lanes of the old city, with the scent of incense and smoke lingering in the air, you’ll come across a temple in almost every lane. Varanasi is often referred to as the City of Temples, as its landscape is dotted with close to 23,000 temples. The 24 x 7 fire at the Manikarnika Ghat rages on, to complete the final rites of corpses swaddled in white, red, or gold.

Nearby, the Ratneshwar Mahadev Mandir, popularly known as the Leaning Temple of Varanasi, is the subject of many awestruck photographers. Built in the classical architectural style of temples in north India, it features an elaborately detailed nagara shikhara. The temple leans at an angle of nearly 9-degrees, which is why its garbha griha or sanctum remains submerged in non-summer months.

Varanasi is also home to the holiest of the twelve Jyotirlingas, or Shiva Temples in India, the Kashi Vishwanath Temple. Throughout the course of history, the temple has been destroyed and reconstructed several times. Clad in saffron robes, thousands of pilgrims visit Varanasi every year, to visit Kashi Vishwanath. The temple complex is riddled with several smaller shrines, while the main temple sits at its center. The temple, along with the city, comes to life on several auspicious occasions, including the Maha Shivratri festivities in February.

Varanasi’s Intangible Heritage

Varanasi’s bazaars are always teeming with a vibrant display of Banarasi Sarees, carpets, and shawls. These glisten with the intricate gold and silver weaves of traditional zari embroidery. Melodious tunes of classical Indian music add a lively charm to the place. People flock to shops to savor the sweet flavors of the Banarasi paan.

Varanasi’s heart and soul lie in its rich culture that speaks volumes about beautiful literature, soulful music tracing back to the Pauranic days, and vibrant handicrafts. Perfumes, brass and copper accessories, bangles, and others made it an important center for trade. Prominent writers, poets, philosophers, and musicians including Tulsidas, produced some of their best work here.

During festivals, the city comes alive with lights, colors, and throngs of people. Every year a five-day festival, the Ganga Mahotsav is observed across all the ghats, to celebrate the River Ganga. It honors the nurturing Ganga and the spiritual, traditional, and cultural vibrancy of Varanasi. On the last day of the Ganga Mahotsav, thousands of pilgrims float lighted oil lamps into the river. This tradition is meant to welcome the Gods who descend to earth to bathe in the Ganga’s holy waters. As the day draws to a close, the locals wrap up their chess or card games, and young artists sharpening their sketching skills on the ghats, return home. At dusk, the Dashashwamedh Ghat comes to life, with men, women, and children gathering to celebrate the Ganga. Hundreds of diyas on brass lamps are set ablaze, and hymns resonate all across.

The crumbling facades of the buildings, the stray leaves floating in the river, and the ghats are illuminated by warm, yellow light. The city of Varanasi is a brilliant example of an eternal human settlement, where both life and death are celebrated with equal vigor. The city finally rests at night, only to come alive with colors, people, music, and ceremonies, in a few hours.

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m Deeksha Kamath…

Hi, I am Baishali Das, an English literature graduate, and currently doing my Master’s. I love to write poems, stories and plays.