Buddhist Monasteries and Stupa at Giri 1 & 2, Taxila

Site Visited: 30-03-2018

All photos are owned

Location of Site:-

08 KM North East of Taxila, Punjab, Pakistan

Importance of Site:-

Buddhist Monasteries, Stupa, and remains of the ancient fort

Historical Background:-

It was built in the fifth century perhaps as a stronghold for the thousands of monks in Taxila Valley. About 500 meters of the fort wall still stands. Part of the monastery is also in good condition

"The glen of Giri is located 8 km northeast of Taxila, at the foot of Margallah. It is approached through a rough torrent bed near two villages named Khurram Gujar and Khurram Paracha.

Two groups of Buddhist establishments are found here, a fort, a Muslim Ziarat, and mosques, all ranging from the early Kushana period to the time of Akbar(1556-1605). The Buddhist constructions fall into two groups- the eastern and the western. The eastern group, which stands just above the spring, consists of a stupa in the north and a monastery in the south. The western group consists of a stupa of a square shape in the north and a monastery in the east.

To the north of the monasteries lie mosques, Ziarats, and a rocky hill strengthened by a fort wall having semi-circular bastions. Inside there are remains of dwellings and other structures. The fortification belongs to a time much later than that of the Huns.

Giri 1:-

The first site comprises the monastery and Stupa located at the hilltop. At present stupa is in very bad shape. urgent restoration works needed to be executed to preserve this great site of the ancient past.

Stupa at hill

Remains of Monastery at Hill, Stupa in Background

Add caption

Another View of Monastery 

Monastery 

Monastery

Monastery

Monastery

Giri 2:-

This site comprises a well-preserved monastery.  

Aerial View of Giri 2 from the hilltop of girl 1

Girl 1 Monastery 

Girl 1 Monastery 

Girl 1 Monastery 

Girl 1 Monastery 

Giri Fort:-

The remains of Giri Fort are perched on the hilltop, with spring water falling within it. The fort was built in the 5th century by Buddhist monks. Later, it was used by Sultan Masud, son of Sultan Mahmud of Ghazni."

HEALING BUDDHA

March 29, 2018

Location:- 33.7649 N, 72.8749 E,  JAULIAN

Buddhist Site

An odd artifact that is a statue of Buddha with a hole in its navel can be seen at Jaulian that is called “healing Buddha”. People visit this place with the belief that by putting their finger in the naval hole and praying for the alimenting of patients would help to cure the illness. The carved writing under the statue reveals that this statue was gifted by “Budhamitra Dharmanandin” a friar. This and some of other carved writings at this site are the indications that in the fifth century CE the script was still used

Jaulian, Buddhist Monastery and Stupa, Taxila, Punjab, Pk

March 29, 2018

Location:- 33.7649 N, 72.8749 E

Buddhist Site

Jaulian monastery is among the prominent heritage sites of the province and located close to Taxila. Sir John Marshall, director of the Archaeological Survey of India (1902-28), in his book Guide to Taxila noted the monastery is at the top of a hill close to the village of Jaulian. Marshall said there was reason to believe that the destruction of the Buddhist settlement took place in 5CE at the hands of the invading Huns.

There are two main parts of these ruins, one is the main stupa and other one is the monastery and university of Jaulian.

The main stupa at Jaulian is surrounded by twenty-one votive stupas and is badly damaged. Some of the experts believe that few of these votive stupas here are the tombs of revered monks. There are statues at stupas and most of the statues are preserved. For the purpose of exhibition at museum, a number of these statues are removed. Along with the plaster, at some places, the original structure of the building of Stupa is preserved.

Hall for Main Stupa

Monastery 

Monastery

Healing Buddha :- An odd artifact that is a statue of Buddha with a hole in its navel can be seen here that is called “healing Buddha”. People visit this place with the belief that by putting their finger in the naval hole and praying for the alimenting of patients would help to cure the illness. The carved writing under the statue reveals that this statue was gifted by “Budhamitra Dharmanandin” a friar. 

Votive Stupas

Votive Stupas

Votive Stupa & Healing Buddha

A monastery was also built here that contained a number of rooms for the students. In addition to these rooms, a large pool for washing was also built here. Two floors are built within the monastery and each floor has twenty-eight rooms. In front of some of the rooms, statues of Buddha are preserved. Stairs were made of stones to reach the upper floor and are still preserved. As a source of some light and the supply of fresh air, each of these rooms had a window. These holes of windows were also used as niche to grip the lamps for students.

Monastery

Monastery

Monastery

Votive Stupa

Buddhist Stupa

Buddhist Stupa

Votive Stupa

Main Stupa Hall

In 455 CE, White Huns burnt the monastery and thus destroyed.

The Mysterious Shrine of "Sakhi Zinda Wali Sarkar" located at Bill Sharif Taxila

29-03-2018

Almost an hour had passed since we left Dharmajika Stupa in Taxila, and our next destination was Giri, another Buddhist site. The female guide we met at Dharmajika suggested that we hire a guide from there to accompany us on a motorbike to reach Giri. Unfortunately, the guide demanded an exorbitant amount of money, leaving us with no choice but to navigate on our own. Fortunately, I already had the location pin for Giri.

The enchanting glen of Giri lies 8 kilometers northeast of Taxila, nestled at the foothills of Margallah. To reach it, we embarked on a rugged path that led us through a tumultuous torrent bed near two villages named Khurram Gujar and Khurram Paracha. The path was shrouded in a mysterious ambiance, with trees and untamed bushes flanking both sides. As we embarked on this journey, we came across a few camels laboring under the weight of colossal logs. Curiously, there was no human handler in sight, suggesting that the camels were well-trained to reach their intended destination. However, we encountered no one along the way who could guide us to Giri. 

While traversing the path, a sudden jolt startled us as a large stone struck the side of our car. Adding to our predicament, our mobile signals vanished, cutting off our means of communication. Our progress continued, accompanied by a mounting frustration over our decision to venture to this place by car. Uncertain of our direction and contemplating a return, we realized the road was too narrow to maneuver our vehicle for a retreat. Suddenly, a cacophony of quacking ducks reverberated from a nearby distance, indicating our intrusion into their territory. Intrigued, we cautiously proceeded and eventually discovered that the road abruptly ended, leaving us at a dead end. Lost and gripped by a sense of fear, we encountered a cluster of black flags peeking through the bushes, marking the presence of a shrine. The inscription on the shrine read, "Sakhi Zinda Wali Sarkar."

Unbeknownst to us, we had inadvertently surpassed Khurram Paracha Village and arrived at "Bill Sharif Taxila." Devoid of any custodian or guardian, an eerie silence enveloped the vicinity. Suddenly, faint sounds of children's voices emerged from deep within the dense jungle. Anxiously, we cried out, "Is anyone here?" Alas, our calls went unanswered. The entire atmosphere and surroundings exuded an unsettling aura. At the shrine's entrance, we discovered a car partially buried in the ground, its backseat weighed down by concrete cubes. The purpose behind this peculiar arrangement eluded our comprehension. To our bewilderment, the shrine's domain was guarded by ducks, with no trace of human presence. A notice at the shrine's entrance explicitly stated that women were prohibited from entering the premises and that nobody could remain there after Maghreb.

In Pakistan, numerous shrines bear names like Zinda Wali Sarkar. These names stem from the myth of holy individuals who mysteriously vanished, prompting their devoted followers to construct shrines in their memory. The disconcerting ambiance of this particular place compelled us to promptly depart. Fortunately, after retracing our steps, we finally located Giri, which, as it turned out, was situated approximately 3 kilometers before the aforementioned shrine.

 

Shrines

The burried Car

The Gaurdian Ducks

Signage 

SIRSUKH TAXILA

29-03-18

SIRSUKH THE THIRD ANCIENT CITY OF TAXILA 
The approximate location of this site is 33°46'24.47"N,  72°50'53.50"E

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later 

The remains of the ancient city of Gandhara civilization, Sirsukh, which have also been included in the World Heritage List for their unique archeological value , deserve protection so that the future generations can also marvel at this rich heritage of the country.

Google Earth View imagery of Site

When the Kushan invaders decided to abandon the city of Sirkap (the second city of Taxila) and built a new one in its place, they selected a new site known as Sirsukh. The Great Kushans, after succeeding the Parthians, laid the foundation of the third city site in a lush green valley in 80 A.D. about 1.5 km north east of Sirkap.

What reasons the Kushans had for abandoning the existing city can only be surmised. But the more potent reason may have been that shortly before the Kushans arrival, the Sirkap city had been hit by a deadly plague which wiped out half of the city's population.

RUINED'S OF FORTIFICATION WALL

According to the folk legend of "Raja Rasalu and seven demons", Sirsukh was the second brother of Sirkap who ruled this city. Unfortunately, the excavations at Sirsukh conducted during 1915-16 remained limited only to a portion of its fortifications on the eastern side.

The new city, Sirsukh, is slightly rectangular, measuring nearly 1,500 yards along its northern and southern sides and 1,100 along its eastern and western. In the interior of Sirsukh, conditions are less favourable for digging than those in Sirkap, for nearly all the area enclosed within the walls is low-lying and abundantly irrigated, with the result that the ancient remains are buried deep.

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later

Besides, the few mounds, which stand out among the cultivated fields and which are expected to be covering some more remains, are now occupied by the graves of locals and, hence, cannot be excavated.

The city wall is 18-feet thick and externally provided with a heavy rolled plinth to strengthen its foundations. Defence wall is supported by semi-circular bastions with opening from inside. The walled city is measured 4,500 feet east to west and 3,300 feet north to south.

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later (FORTIFICATION WALL)

On the south and east sides of the city, the mounds which cover the ruins of the ancient walls still rise clear to view above the surrounding fields, but the northern and western walls have almost disappeared. And, on these two sides, it is now difficult to trace their alignment. The wall, constructed on rubble, was faced with neatly-fitted limestone masonry.

A comparison between Sirsukh and Sirkap fortifications, shows some essential differences. The Sirsukh walls are faced with the heavy diaper masonry which was characteristic of the Parthian and early Kushan periods, compared to the rubble masonry characteristic of the Greek and Saka periods.

The closing years of the 5th century witnessed a ruthless invasion of Gandhara and Taxila by white Huns that brought an end to the Kushans glorious rule and left Taxila in a shambles.

LIVING CELLS

Most of the trade and trade routes were disrupted, and economic prosperity diminished to the lowest ebb. The city and the entire Buddhist religious and educational establishments were deserted, and left to ruins.

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later

Bhir Mound

33°44'35.95"N   72°49'17.48"E
290318
Excavations by Marshall at the Bhir mound, the earliest city, reached the natural substrate at a depth of about 5.5 meters (18 ft.) and encountered the remains of four superimposed structures. The earliest, of which little is known because of its depth and destruction by later construction activity, dates to the fifth century b. c.e. at the latest. The second was in occupation during the fourth century b. c.e. and would have witnessed the arrival of Alexander the Great. The third phase corresponds to the period of Mau-ryan control, and the last probably belongs to the period after the decline of the Mauryas and the arrival of the bac-TRIAN GREEKS in the second century b. c.e. The excavations revealed streets, lanes, and domestic houses. The quality of the stone masonry developed over time from fairly rough to a much more compact form, and the walls were covered in a mud plaster strengthened with straw.

Most of the available plans derive from the third period, the Mauryan city The layout of the streets and houses is irregular. It is evident that the main street and various squares were retained throughout the life of the city, whereas houses were leveled and rebuilt on occasion, but on the same site and often following a plan similar to that used for their predecessors. Some lanes branching off the main streets are very narrow. The drains running along the main street were to take rainwater. There was no city sewage system, but each house was equipped with a deep pit to receive human waste. Such latrines were also placed in public squares. There were several types of latrines. They have in common a deep circular well-like hole extending up to seven meters (23 ft.) into the ground. Some were filled with broken pottery shards to allow wastes to filter downward. Others were lined with ceramic rings: One of these held 14 such liners, each 65 centimeters (26 in.) wide. A third type was filled with large ceramic jars one on top of the other, each having the base removed to form one continuous tube. Large stone rubbish bins were also strategically placed in public areas, and excavations revealed broken pottery and animal bones. The houses were a series of large rooms grouped around a courtyard. windows looking onto the street were tall but very narrow. Many rooms were small, and others had a street frontage and were probably shops. One appears to have been the business of a shell worker, since Marshall found much cut shell within.

As might be expected in the excavation of so large an area of an ancient city, many artifacts were recovered. Beads had many forms, with a preference for glass, car-nelian, and agate. Other semiprecious stones included onyx, amethyst, beryl, and garnet. A remarkable hoard of 1,167 silver coins was discovered in the second city, including a silver Persian coin and two coins of Alexander the Great. Among the bronzes, particular attention is given to a third-century b. c.e. bowl made of an alloy containing 21.55 percent tin. This alloy and the shape of the vessel recall those found in the Thai cemetery of ban don TA PHET. Iron was used for weapons, particularly arrowheads, spears, and daggers; for tools such as chisels, adzes, and tongs; nails for construction purposes; and for hoes.

Kunala Stupa Taxila

 29-03-2018

33°45'2.27"N,  72°49'50.49"E

MONASTERY VIEW 
Apart from its historical, religious, cultural and legendary background, in the last 2,000 years Taxila was also famous for eye treatment.

In fact officials with the Department of Archaeology and Museums (DOAM) believe that the Christ Hospital Taxila is continuation of that old historical legendary story narrated by folk tellers.

“The Stupa of Kunala sitting 100-feet high to the south-east of Takshasila city – Taxila’s ancient name – was where the blind would come to pray, and many had their prayers answered,” said an official of DOAM.

The official said Kunala was Emperor Ashoka’s beloved son, who was heir to the Mauryan empire. While he was supposed to be the future king, he was blinded by one of Ashoka's wives, Tishyaraksha, at a young age in jealousy, the official said.

The story of Kunala was related to this magnificent Stupa on the top of Sirkap city, founded by Greeks in 2nd century BC, the official said. “He was called Kunala because his eyes were small but beautiful. He was gifted with a sweet voice. But the jealous queen manoeuvred to order that his eyes be put out. A minister hesitated to execute the order.

“When the prince came to know about the royal order, he insisted on obedience to his father's command and a hot iron was put to his eyes.

He wandered with his wife far from his father’s kingdom,” the official narrated, adding that one day Ashoka recognised his son’s voice in his court. On learning his queen’s treachery, Ashoka ordered to put

her to death and Kunala was restored to the court.

According to DOAM official, Prince Kunala’s eyesight was restored by a famous surgeon who got his education in medicine in Taxila, then famous for training and knowledge of medicines, mathematics, grammar, archery, languages, and astronomy etc.

“Archaeological remains of Kunala's Stupa do not co-relate with the story. The masonry style of this Stupa belonged to 2nd century AD whereas Kunala was appointed in Taxila in 4th century BC,” the official said.

“How it was named as Kunala Stupa was not fully confirmed and needed deeper investigation and study.

But it is a fact that Taxila was known for the best eye treatment in those days,” he said, supporting his story with several antiquities found in Taxila, which were used for eye treatment.

Such surgical instruments were on display in Taxila Museum for public.

MONASTERY ROOMS FOR PILGRIMS AND STUDENTS

VIEW OF KHANPUR DAM

STUPA

MONASTERY

MONASTERY

MONASTERY

STUPA

MONASTERY

STAIRS TO REACH HILLTOP MONASTERY

A 20 MINUTES WALK FROM SIRKAPP TO KUNALA , KUNAL SITUATED ON THIS HILLTOP

MONASTERY

KHANPUR DAM MOUNTAINS

A 20 MINUTES WALK FROM SIRKAPP TO KUNALA , KUNAL SITUATED ON THIS HILLTOP