The double-domed shrine of Gumbat-Balo Khale, Kandak Valley (2019)

*All photos are owned 

Reference of Text, A Guide to Kandak and Kotha Valleys 

The Site of Gumbat, The village of Balo-Kale, Kandak Valley, River Swat, and Mankial Mountains in Background

The archaeological site of Gumbat, which means 'Stupa' in Pashto, holds significant historical and religious importance as a Buddhist shrine known as the Great Shrine or the Great Vihara. Originally housing a relic, cult statue, or votive stupa, this site is situated at the heart of the Kandak valley, specifically on the left side at coordinates 34°37'51'' N, 72°10'46'' E. It sits at an elevation of approximately 986,000 above sea level. The site's archaeological terrace rises above the village of Balo Kalai or Balo Kale, following an ancient path leading to the Kakai-Kandao pass. Beyond the pass, the path continues into the Kotah Valley, where other significant Buddhist sites have been unearthed in recent times.

The double-domed shrine of Gumbat-Balo Khale, dating back to the 1st and 2nd century CE, stands as one of the best-preserved monuments in the Swat Valley. Due to its deteriorating condition, the shrine underwent urgent restoration in 2011. The initial restoration work was carried out by the Pakistani Army under the ACT project, and subsequent efforts were undertaken by ACT, including the excavation of surrounding monuments.

The construction of the shrine features a square-plan Buddhist shrine with an enclosed cloister elevated on a high podium. The entrance to the shrine is located on the eastern side. The external walls are separated from the inner cells by a vaulted corridor, supported by a row of cyma reverse-type brackets. The Great Shrine was originally intended to house a stupa-reliquary, a large votive stele, or a stucco statue.

The provided images showcase the state of the site before its restoration in 2012, as well as drawings and reconstructions of the double-domed Buddhist shrine. They offer a glimpse into the architectural details and layout of the shrine, the surrounding vihara (open court), and the remnants of votive stupa platforms. Additionally, there are views from inside the shrine, providing a closer look at the Buddhist courts and the foundations of the votive stupa.

In addition to its archaeological significance, the story takes a turn to highlight the kindness and generosity of a local farmer encountered during a visit to the Kandak Valley. Despite the discussion on the historical site, it emphasizes the richness of the soul found in individuals, regardless of their material wealth. The farmer, who also served as a guard at one of the archaeological sites, demonstrated immense generosity by offering bread and tea to the travelers without even being asked. The narrative sheds light on the contrast between financial wealth and the richness of one's heart, emphasizing the value of compassion and human connection. It also mentions the unfortunate circumstances faced by the guard, who had not received a salary for the past six months due to a lack of funds and changes in government.

Before Restoration of Site in 2012

The Double domed shrine of gumbat balo Khaley

Kandak Valley, Mankial range, River swat in one frame 

The Vihara, open Court and remains of Votive Stupa platforms 

Google Earth View

Reconstruction of Gumbat double-domed Buddhist shrine (1st-2nd CE) Drawings by F martore 

A conjectural reconstruction of Gumbat double-domed Buddhist shrine (1st-2nd CE) Drawings by F martore

The Double domed shrine of gumbat balo Khaley

View from Inside the  Shrine, Vihara remains of Buddhist courts and foundations of the votive stupa can be seen 

Author

Another View of the Shrine

Another view of the Shrine with Mankial Range in the Background

Double Dome

Inside View 

Inside View 

Dome View 

Inside view of Shrine 

Inside View of Shrine 

Inside View 

A small river stream flowing in Kandak Valley

Gumbatuna Stupa, Swat (2019)

All pictures are owned

The site of Gumbatuna, which derives its name from the Pashto word for "dome," holds great significance as a Buddhist establishment located on the right bank of the Swat River in northern Pakistan. First mentioned by A. Stein in the Memoirs of the Archaeological Survey of India in 1930, the site drew the attention of scholars and archaeologists alike. Subsequent exploration and excavation work by Berger, Wright, and Professor G. Tucci further unraveled the secrets hidden within its ancient structures.

Gumbatuna is situated in a picturesque valley, approximately 6 kilometers west of Barikot village, along the metalled road leading towards Nimogram. The archaeological remains span a vast area of 1500 meters from north to south and 1000 meters from east to west. Scattered across terraced fields that slope towards the Shamozai range of hills, the ruins of Gumbatuna evoke a sense of awe. The site also features a charming spring located in a gully to the north, adding to its natural beauty.

Excavations began by focusing on the terraces, particularly the main stupa and partially uncovered votive stupas that had been disturbed by treasure hunters. The middle terrace reveals a circular monastery, now occupied by the modern village of Gumbatuna. On the upper terrace, different groups of monastic settlements, caves, viharas, and stupas can be found, painting a vivid picture of the Buddhist community that once thrived in this area.

The lower zone of Gumbatuna encompasses the main stupa, surrounded by votive stupas and columns within an enclosure wall. The main stupa stands on a square plinth measuring 17 meters on each side, with an offset projection on the east side for steps. This impressive structure, considered one of the best-preserved ancient stupas in Udyana, consists of a dome, upper and three lower drums, resting on a square podium and base. Although the harmika (a square structure atop the dome) and umbrellas are now missing, the stupa's grandeur is still evident.

The square base of the stupa features a straight Scotia pattern, while the podium or square plinth rises to a height of 3.90 meters from the top of the base molding. The top of the plinth is paved with schist slabs, and a built-in Corine (a decorative molding) projects from it. The circumambulation path around the drum is paved with large stone slabs of schist, varying in width. At the corners of the first drum, the square bases of columns provide evidence that the stupa was once adorned with four columns, a decorative feature also observed in other stupas in the Swat Valley.

The cylindrical drums of the stupa measure 4.70 meters in height and are surmounted by a hemispherical-shaped dome with a diameter of 10 meters. Unfortunately, relic hunters have cut through the dome from the east, and a shaft now extends from the top, reducing the stupa's original height. The stupa can be ascended via a flight of twelve steps on the east side, leading to the top of the podium. The masonry of the main stupa displays an intricate diaper pattern, adding to its aesthetic appeal.

Surrounding the main stupa are 27 votive stupas of various sizes, all square in plan and featuring diaper masonry. Although the upper portions of these votive stupas are missing, two of them, numbered 16 and 27, have survived up to the drum level. The plinths of some stupas exhibit plain diaper patterns, while others, such as stupas 14 and 15, are adorned with Corinthian pilasters, showcasing the artistic diversity of the site.

The excavation work at Gumbatuna has focused on the northern, southern, and western sides, while the area in front of the main stupa remains unexplored, awaiting further salvage operations. Despite some disturbance caused by sculpture robbers who have looted antiquities from the site, a significant number of sculptures and an impressive stupa complex have been uncovered. Among the artifacts discovered are sculptures depicting Buddha, Bodhisattvas, and architectural elements in both stone and stucco.

While no coins were found at the site to provide precise dating, the stone, stucco, and diaper masonry sculptures suggest that Gumbatuna flourished during the early Kushana era, possibly from the 2nd century A.D. until the 7th-8th century A.D. Its historical and artistic value makes Gumbatuna a remarkable testament to the rich Buddhist heritage of the region and a captivating destination for visitors and scholars alike.

 

Buddhist Settlements in background mountains of the stupa

REMAINS OF BUDDHIST TOWN IN UDEGRAM, SWAT

Haroonabad, Udegram

34°45'2.65"N 72°18'16.81"E

In 1928, Aurel Stein, a renowned Hungarian-British historian and archaeologist, ventured to the ancient site of Udegram, following the trail blazed by Alexander the Great. Arriving in this historically significant region, Stein observed two distinct clusters of ancient ruins. One group was situated on level ground between the surrounding farms and hills, nestled east of a small cluster of houses. The other collection of remnants adorned the crest of a serene hill, overlooking the sprawling plain below. Little did Stein know that decades later, archaeologists would delve into these ruins, unearthing the fascinating story of a well-organized city that experienced a cyclical existence of rise, decline, and rebirth over a span of 800 years, from Alexander's invasion to the 5th century CE.

The earliest layer of occupation revealed fragments of pottery adorned with Greek inscriptions, providing a glimpse into the city's past dating back to the 4th century BCE. As the Greeks yielded to other influences following the death of Alexander the Great, the town absorbed the artistic and cultural impact of the Mauryan Empire. Numismatic evidence further attests to a succession of foreign powers that left their mark on Udegram. The Bactrian Greeks, who held sway over Afghanistan, Khyber-Pakhtunkhwa, and Punjab in the late 3rd century BCE, were followed by the Scythians, Parthians, and Kushans. As the power of the Kushans waned in the 4th century, Udegram became a part of the Persian Sassanian Empire, as evidenced by the discovery of coins minted during the reign of Hormuzd II, who governed between 302 and 309 CE.

However, the following century witnessed the downfall of this particular era in Udegram's history. In the tumultuous last quarter of the 5th century, the violent and marauding White Huns swept through the region, leaving a trail of devastation in their wake. The ruins found in the flat expanse now known as Udegram bazaar bear witness to the once-flourishing Sassanian city that succumbed to the merciless onslaught of the Huns. The remnants offer glimpses of an orderly and well-planned township, with streets paved with carefully laid flagstones and houses constructed from locally quarried and finely dressed stone. The town was meticulously divided into blocks, each featuring distinct areas designated for residential and commercial purposes. It thrived and prospered until the brutal Hunnic invasions brought about its tragic demise.

In the face of such brutal incursions, the surviving Buddhist population, chastened and fearful of future assaults, sought refuge in the safety of the hill located just east of the ravaged city. This strategic move ensured their protection and allowed their religious practices to endure amidst the tumultuous historical events unfolding in Udegram. The hill became a sanctuary where Buddhism and its followers found solace and resilience, preserving their beliefs in the face of adversity.

The tale of Udegram unveils a rich tapestry of civilizations, conquests, and cultural exchanges. It serves as a testament to the resilience of humanity, as well as a reminder of the impermanence of empires and the enduring spirit of those who endure in the face of adversity. The preservation and exploration of this historically significant site continue to shed light on the intricate web of human history and deepen our understanding of the diverse cultures that have shaped our world.