HISTORY OF HAMPI

Hampi is a wonderful gateway for the history buffs.The 14th century city which served as the capital of one of the greatest empires of the world is situated in the Deccan heartland in the state of Karnataka.The history of Hampi goes back to the age of the Hindu epic ‘Ramayana’.The area was known as Vijaypur between the 9th century and 10th century.It was also known as Vijayanagar in 1150 AD. The Vijayanagara empire stretched over three States - Karnataka, Maharashtra and Andhra Pradesh.It lasted for over twenty years and often called as the golden era of South Indian history.The Empire, that extended from river Krishna to Cape Comorin,included present Orissa.The central portion is called Hampi today.
In 1565 AD when the then ruler Rama Raya was defeated and killed by a confederation of Muslim kings,the place lacked strength and within 6 months it reached the bottom of glory and appeared more like a ghost city than a former capital.
Today Hampi is no less than a treasure land.The ruined city is a world heritage site and one of the fascinating destinations for the history buffs and the archaeologists.

ELLORA CAVES

World Heritage Sites - Ellora Caves

 Ellora Caves (1983), Maharashtra

The Ellora caves, locally known as ‘Verul Leni’ is located on the Aurangabad-Chalisgaon road at a distance of 30 km north-northwest of Aurangabad, the district headquarters. The name Ellora itself inspires everyone as it represents one of the largest rock-hewn monastic-temple complexes in the entire world. Ellora is also world famous for the largest single monolithic excavation in the world, the great Kailasa (Cave 16). The visit to these caves is enjoyed maximum during monsoon, when every stream is filled with rainwater, and the entire environ is lush green. The monsoon is not only a season of rains in this part, the local visitors are attracted to visit these ideal locations to have a glimpse of the mother nature in full bloom.

The caves are hewn out of the volcanic basaltic formation of Maharasthra, known as ‘Deccan Trap’, the term trap being of Scandinavian origin representing the step like formation of the volcanic deposits. The rock formation, on weathering has given rise to the appearance of terraces with flat summits. At Ellora, one can also have a glimpse of the channels (near Cave 32) through which the volcanic lava once flowed. These channels, due to overheating, have a characteristic brownish red colour. Similar rock was used in the construction of the Grishneshwar Temple nearby and also utilised for the flooring of the pathways at Bibi-ka-Maqbara.

The hills in which the caves are hewn, forms part of the Sahyadri ranges of the Deccan and dated to the Cretaceous era of the Geological time scale (about 65 million years ago). The hills rise abruptly from the surrounding plains on the south and west, the western surface being extensively utilised for hewing the cave complexes. The hill also supports several streams, the prominent among them being the Elaganga, which drains into the Shiv, a stream of the Godavari river system. The Elaganga is in its full vigour during the monsoon, when the overflowing waters of a barrage in the upstream near Mahismati allows the gushing waters to land at “Sita-ki-nahani” near Cave 29 as a crashing waterfall.

The volcanic lava flowed during different periods, gave rise to extensive horizontal flows alternating with vesicular trap beds. The vesicular traps formed the upper portion of each of the massive trap beds. The different lava flows also gave rise to vertical as well as horizontal joints in the rock formation. Depending upon the nature and mineralogical content of the lava flow, the rock formations also varied in character and texture, giving rise to various qualities like coarse grained, fine grained formations. The ancient builders at Ellora, like other places, particularly chose the fine grained formations of the Deccan trap, ideal for sculpting and rock hewing. In addition to this, the ancient builders also traced the horizontal and vertical joints in the rock formation to minimise the labour and time during excavation and rock splitting. The basaltic rock is also ideal for rock hewing, as they are soft during the initial excavation and hardens on exposure to environment.
The basaltic formation of the Deccan is ideal for rock hewing, the technique widely understood during ancient times. This induced the religious followers of various creeds to establish their settlements in them. By a rough estimate, there are nearly 1200 caves of varying sizes in the entire Maharashtra, out of which nearly 900 alone belong to Buddhism. 

The region is also famous for its antiquity. It has been inhabited since time immemorial, the stone tools belonging to the Upper Palaeolithic (around 10,000 to 20,000 years ago), Mesolithic (less than 10,000 years ago) bearing testimony to this fact. The Chalcolithic remains (2500-1000 BC) in the vicinity also indicates the continuity of human occupation in this region.

The importance of Ellora during the early centuries of the Christian era is also understood by the findings of coins of Satavahanas, the ruling dynasty during the period. The Satavahanas had their capital at Pratishtana (modern Paithan) and ruled the entire area between the Arabian Sea and Bay of Bengal and bordered by the Narmada River on the north. Ellora being located on the ancient trade route connecting the western ports on the Arabian sea like Sopara (Surparaka, the Supara of Greek; Subara of Arab writers; the ancient capital of northern Konkan), Kalyan a thriving port; Chemula, the Samylla of Greek geographers, Chemula of Silaharas, on the island of Trombay and the inland cities like Paithan (Pratishtana), Ter (Tagara), Bhokardan (Bhogavardhana) etc. The fact that Satavahanas traversed this region is attested by their inscriptions at Nasik caves and donor inscriptions of their times at Pital Khora caves, located at a distance of 40 km west of Ellora. Ellora is located directly on the ancient trade route which traversed from Pratishtana via Aurangabad, Ellora, Pital Khora, Patne, Nasika (modern Nasik). Nasik is at the crossroads of an ancient trade route connecting centres on the west to east and those on the north to south.

The location on the ancient trade route did not induce any activities at Ellora during the Satavahana rule. Brisk activities were already on at nearby Pital Khora, Nasik, Ajanta, etc., and this could have been a diversion of the ancient builders to support any activity here. However, as the multiplication of the religious establishments took place in every nook and corner of Maharashtra, the ideal location of Ellora was unavoidable. 

Thus grew one of the largest cave excavations at Ellora, that too of three different religious creeds, viz., Buddhism, Brahmanism and Jainism. The caves are datable from circa 6th - 7th century A.D. to 11th - 12th century A.D. In total, there are nearly 100 caves in the hill range out of which 34 caves are famous and visited by many tourists, out of which Caves 1 to 12 are Buddhist; Caves 13 to 29 are Brahmanical and Caves 30 to 34 are Jaina. Two more groups of caves are noticed on the Elaganga and on an upper terrace, namely, the Ganesh Leni and Jogeshwari Leni.

These religious establishments could have received royal patronage from various dynasties, even though inscriptional evidences are lacking for most of them. The only definite inscriptional evidence is that of Rashtrakuta Dantidurga (c. 753-57 A.D.) on the back wall of the front mandapa of Cave 15. The Great Kailasa (Cave 16) is attributed to Krishna I (c. 757-83 A.D.), the successor and uncle of Dantidurga. A copper plate grant from Baroda of the period of Karka II (c. 812-13 A.D.) speaks about the greatness of this edifice. The inscription tells us that this great edifice was built on a hill by Krishnaraja at Elapura (Ellora) and even the celestial beings moving in the sky were struck by its magnificence, as though it was self-existent, not created by mortals, and, even the architect who caused it was wonder struck that he could build it. Apart from the above two inscriptions, the entire cave complexes lack inscriptions of the nature found at other cave sites like that of Ajanta, Nasik, Karle, Kanheri, etc.

In the absence of concrete inscriptional evidence, we can deduce the royal dynasties that could have extended their patronage to the religious establishments. The initiation of religious establishments at Ellora coincides with the departure of the tradition at Ajanta. It is well known that the excavations started here before the Rashtrakutas arrived on the scene and the Caves 1 to 10 and Cave 21 (Ramesvara) were definitely constructed before them. These excavations are generally attributed to the Kalachuris of Mahismati, appeared to have gained control of the region around Nasik and parts of ancient Asmaka (region around Aurangabad) including Bhogavardana (modern Bhokardan) and the Chalukyas of Badami who held their sway in this region for a brief period before their feudatories, the Rashtrakutas took over. 

The majority of the Brahmanical establishments and the remaining Buddhist ones can be attributed to the Rashtrakuta times which indicate the religious tolerance of the contemporary period. The Jaina caves definitely post-date the Rashtrakutas as indicated by the style of execution and fragmentary inscriptions. This region was under the control of Kalyani Chalukyas and Yadavas of Deogiri (Daulatabad) during this period. The patronage towards Jainism under the Yadavas is also known by the findings of several sculptures of Jaina faith from Daulatabad. Thus, we have the greatest religious conglomeration at a single place, signifying the religious tolerance and solidarity of different faiths. 

1. The Ellora caves, unlike Ajanta, have a distinction that they were never lost to oblivion, due to their close proximity to the trade route. There have been numerous written records to indicate that these caves were visited regularly by enthused travellers and royal personages as well. The earliest is that of an Arab geographer Al-Mas‘udi of the 10th century A.D. In 1352 A.D. the approach roads to the caves were repaired on the ensuing visit of Sultan Hasan Gangu Bahmani, who also camped at the site and visited the caves. The other important accounts of these caves are by Firishta, Thevenot (1633-67), Niccolao Manucci (1653-1708), Charles Warre Malet (1794), Seely (1824). During the 19th century A.D. these caves were owned by the Holkars of Indore who auctioned for the right of worship and leasing them for religious as well as a form of entrance fee. After the Holkars, these caves passed into the control of Nizams of Hyderabad, who through their Archaeology Department carried out extensive repairs and maintenance of the caves under the guidance of Archaeological Survey of India. The caves are under the maintenance of the Archaeological Survey of India after the reorganisation of states and the dominions of erstwhile Nizams merged into the state of Maharashtra.

KANYAKUMARI VIVEKANANDA TEMPLE

Towards the end of 1892, after three years of wandering across the length and breadth of India, a young monk found himself at Kanyakumari, the southernmost point of the country. To quell the questions raging in his mind, he leapt into the sea and swam across shark-infested waters to reach a holy rock in mid-sea—the very last bit of Indian land.

On the rock, he meditated, taking in the whole of India as it were, from that vantage point. At the end of three days and nights, the monk found enlightenment on his life’s mission: to arouse the nation from its dismal slumber of a thousand years of slavery and rediscover its past glory.

Thus was born on that rock, Swami Vivekananda—the spiritual teacher, prophet and patriot-monk of modern India. The rock became doubly blessed.

To honour Swami Vivekananda’s vision, the idea to construct a memorial on that particular rock was mooted on the eve of his birth centenary in 1962.

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It took a person like Shri Eknath Ranade, who truly understood the depth of Swami Vivekananda’s vision, to realise that a structure of mere brick and mortar could not be a monument in the real sense. The memorial had to be a national monument, built by the dedication and co-operation of the entire country.

A static structure would not suffice; a living body of men and women dedicated to Swami Vivekananda’s vision for the upliftment of India was also needed. Thus came into being the Vivekananda Kendra.

Led by the concerted efforts of Shri Eknath Ranade, who made it his life mission to establish the memorial and the Vivekananda Kendra, overcoming seemingly insurmountable obstacles of politics, funding and labour, the Vivekananda Rock Memorial was dedicated to the nation in 1970.

Today, over a million visitors come to the Rock Memorial every year, and pay their homage to the man who brought about the rebirth of India. The Vivekananda Rock Memorial is a national monument in every true sense.

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Qutb Minar

World Heritage Sites - Qutb Minar

Qutb Minar and its Monuments (1993), Delhi

Qutb-Minar in red and buff standstone is the highest tower in India. It has a diameter of 14.32 m at the base and about 2.75 m on the top with a height of 72.5 m. Qutbu'd-Din Aibak laid the foundation of Minar in AD 1199 for the use of the mu'azzin (crier) to give calls for prayer and raised the first storey, to which were added three more storeys by his successor and son-in-law, Shamsu'd-Din Iltutmish (AD 1211-36). All the storeys are surrounded by a projected balcony encircling the minar and supported by stone brackets, which are decorated with honey-comb design, more conspicuously in the first storey. Numerous inscriptions in Arabic and Nagari characters in different places of the minar reveal the history of Qutb. According to the inscriptions on its surface it was repaired by Firuz Shah Tughlaq (AD 1351-88) and Sikandar Lodi (AD 1489-1517). Major R.Smith also repaired and restored the minar in 1829. Quwwat-ul-Islam Mosque, to the north-east of minar was built by Qutbu'd-Din Aibak in AD 1198. It is the earliest extant mosque built by the Delhi Sultans. It consists of a rectangular courtyard enclosed by cloisters, erected with the carved columns and architectural members of 27 Hindu and Jaina temples which were demolished by Qutbu'd-Din Aibak as recorded in his inscription on the main eastern entrance.

Later, a lofty arched screen was erected and the mosque was enlarged by Shamsu'd-Din Iltutmish (AD 1210-35) and Alau'd-Din Khalji. The Iron Pillar in the courtyard bears an inscription in Sanskrit in Brahmi script of fourth century AD, according to which the pillar was set up as a Vishnudhvaja (standard of god Vishnu) on the hill known as Vishnupada in memory of a mighty king named Chandra. A deep socket on the top of the ornate capital indicates that probably an image of Garuda was fixed into it.

The tomb of Iltutmish (AD 1211-36) was built in AD 1235. It is a plain square chamber of red sandstone, profusely carved with inscriptions, geometrical and arabesque patterns in Saracenic tradition on the entrances and the whole of interior. Some of the motifs viz., the wheel, tassel etc., are reminiscent of Hindu designs.
Ala'i-Darwaza, the southern gateway of the Quwwat-ul-Islam mosque was constructed by Alau'd-Din Khalji in AH 710 (AD 1311) as recorded in the inscriptions engraved on it. This is the first building employing Islamic principles of construction and ornamentation.

Ala'i Minar which stands to the north of Qutb-Minar, was commenced by Alau'd-Din Khalji, with the intention of making it twice the size of earlier Minar. He could complete only the first storey which now has an extant height of 25 m. The other remains in the Qutb complex comprise madrasa, graves, tombs, mosque and architectural members.

Open from sunrise to sunset

SHAH JAHAN...

Miniature, the Emperor Shah Jahan. Courtesy -- Hambly, G. (1968). "Cities of Mughal India". New York: G. P. Putnam's Sons. Courtesy -- Brend, B. (1991). "Islamic Art". Cambridge, Massachusetts: Harvard University Press. Lahore, Shalimar Garden (Abode of Bliss), 1641 Courtesy -- Brend, B. (1991). "Islamic Art". Cambridge, Massachusetts: Harvard University Press. Shah Shuja, Aurangzib, and Murad Bakhsh, the three younger sons of Shah Jahan, 1635. Courtesy -- Hambly, G. (1968). "Cities of Mughal India". New York: G. P. Putnam's Sons. The Reign of Shah Jahan, 1628-1658 Prince Khurram was 35 years old when he ascended the throne as Shah Jahan (King of the World). Succeeding Jahangir in 1627, Shah Jahan enjoyed the support of experienced administrators and advisors -- like his father-in-law Asaf Khan -- who were holdovers from the previous reign. Shah Jahan, notes Hambly, revived Akbar's policy of pressing southward against the independent Muslim Sultanate of the Deccan. But almost all of his expansion expeditions were unsuccessful. The expenditures resulting from Shah Jahan's failed attempts at frontier expansion, as well as his insatiable appetite for new and grand architecture, were appreciable factors in the empire's eventual financial crisis. During the early years of his reign, Shah Jahan preferred Agra to Delhi as a place of residence. This preference is reflected in his selection of Agra as the site for a number of building ventures including the world's most famous and beautiful mausoleum, Taj Mahal. Many historians have -- perhaps unfairly -- accused Shah Jahan of building the glorious tomb as a tribute to himself and his rule rather than as a tribute to his wife. Shah Jahan was an exceedingly able man -- although less able than his father Akbar and less conscientious than his son Aurangzeb. Still, Shah Jahan is in the first rank of Indian rulers. Endowed with all the qualities required of a medieval Muslim ruler, he was a brave and competent commander; a generous master who treated his servants with respect, dignity and affability; and a far-sighted leader with a strict sense of justice. Shah Jahan was an active patron of palaces and mosques. Blair and Bloom write that upon Shah Jahan's accession, the fort at Agra was renovated to include three major courts: Halls of Public and Private Audience (Diwan-i Khass wa 'Am); an area for treasures and private audience (Machhi Bhavan); and a residential court known as the Garden of Grapes (Anguri Bagh). The first court, note Bloom and Blair, is close to the entrance, while the other two courts, which were used by the emperor and his entourage, overlook the river. Inside the fort, write Blair and Bloom, is a congregational mosque known today as the Moti (Pearl) Mosque because of the translucent white marble used on the interior. The mosque, continue Blair and Bloom, comprises a rectangular prayer hall, about 53 by 21 yards, divided by cruciform piers into three aisles of seven bays supported on cusped arches and surmounted by three bulbous domes. The additive system of vaulted bays used in the Moti Mosque at Agra is the type of plan favored for smaller mosques constructed under imperial patronage. According to Blair and Bloom, the single-aisled plan that had been used for Shir Shah's mosque in Delhi was preferred for large, urban congregational mosques which have immense courtyards with narrow prayer halls fronted by pishtaq and surmounted by three or five domes. The mosque of Vazir Khan at Lahore, constructed by the court physician Hakim Ali of Chiniot in 1635, is but one example of this group. The congregational mosque at Agra, continue Blair and Bloom, was completed in 1648 under the patronage of the emperor's daughter Jahanara. Constructed of red sandstone, the mosque used white marble sparingly for calligraphic bands. In 1638, Shah Jahan moved his capital from Agra to a city in Delhi. Known as Shahjahanabad, the new capital city was laid out under the emperor's auspices from 1639-1648. According to Blair and Bloom, the massive project was designed by Ahmed Lahwari, the chief architect of the Taj Mahal, and by the architect Hamid. Ghayrat Khan and Makramat Khan, who also worked on the Taj Mahal, supervised the construction. The walled city, note Bloom and Blair, included broad avenues with water channels, souqs (markets), mosques, gardens, houses of the nobility, and the fortified palace known as the Red Fort or Lal Qala. Twice the size of the fort at Agra, the Red Fort was named for the high, red sandstone wall that surrounded the white marble palaces. From Shah Jahan to the end of the Mughal line the famous Red Fort was heart of the empire and the principal residence of the emperors. Hambly writes that in the 17th century, at the height of the Mughals' power, the Red Fort constituted not only the esidence of the emperor and his court but also housed the central dministrative machinery of the empire, a military garrison, an arsenal, the imperial treasury, factories (karkhaneh) for the manufacture of luxury commodities, and much more. Shah Jahan, like his father Jahangir, was a notable patron of gardens, write Blair and Bloom. Jahangir had developed Kashmir as a summer residence for the court where he constructed a garden around the natural spring at Vernag south of Srinagar. Shah Jahan received an order from his father to dam the stream around Shalimar on Lake Dal at Srinagar. This garden, known as Farah Bakhsh (Joy Giving), became the lower garden of Shah Jahan's famed Shalimar Garden. In 1634, Shah Jahan, note Blair and Bloom, added another quadri-partite garden named Fazd Bakhsh (Bounty Giving) to the northeast. Water was supplied by a canal linking the Ravi River to the city. The canal was dug by Ali Mardan Khan, an Iranian nobleman and engineer who had defected to the Mughal court in 1638. Lahore is also another site of the greatest of the Mughal water gardens known as Shalimar (Abode of Bliss), Brend (1991) notes. The garden was constructed in 1642 . Water flows under the bluster-legged throne and into the tank, whose edge is treated with a lotus ornament. The patform in the center of the tank, called a mahtabi or place for viewing moonlight, might be used for musicians. The gangways from it lead to pavilions on graceful sandstone columuns. According to Blair and Bloom, these gardens contained more than a hundred species of plants, including evergreens, screwpines and other trees, roses, violets, sunflowers, cockscombs, and several varieties of jasmines. The gardens were not only enchanting places of repose but also yielded a substantial revenue in roses and musk mallow. In the eyes of contemporary French travelers these gardens were the equal of Versailles. During Shah Jahan's reign, the Mughals penetrated deeper into the Deccan and the successful campaign in 1636 forced the state ruled by Adil Shah to acknowledge Mughal dominance. Shah Jahan returned north to concentrate on his new capital at Shahjahanabad, while his son, the young prince Aurangzeb, was appointed viceroy and commander-in-chief of Mughal forces in the Deccan. During the following two decades, note Blair and Bloom, the Adil Shahis at Bijabur enjoyed peace, and the dynasty's prosperity in the mid-17th century is exemplified by the tomb built for Mohammed Adil Shah. The tomb, known as the Gol Gumbaz, is famous for its formal simplicity, write Blair and Bloom. The tomb has a gigantic hemispherical dome (with an exterior diameter of 46 yards) and rests on an almost cubical mass with a staged octagonal turret at each corner. The dome is supported internally by arches set in intersecting squares. The floor area covered 1,725 square yards, exceeding that of the Pantheon in Rome. At the time of its construction, the tomb was the largest space in the world covered by a single dome, continue Blair and Bloom. From an early age, Shah Jahan's four sons, Dara Shukoh, Shah Shuja, Aurangzeb, and Murad Bakhsh, grew up in an atmosphere of bitter rivalry, writes Hambly, even though they were all children of the same mother, Mumtaz Mahal. In 1657, Shah Jahan became seriously ill. The expectation of an early death provoked the four sons into making a desperate bid for the throne. Only two candidates, writes Hambly, stood much chance of success -- Dara Shukoh, who was 42 years old, and Aurangzeb, who was 39. Dara Shukoh, Shah Jahan's favorite and his heir, was a man of broad intellectual interests, writes Hambly. He was a Sufi and a religious eclectic who had translated the Upanishads into Persian. Aurangzeb, notes Hambly, was well educated, knowledgeable in the traditional spectrum of Islamic studies, and strict in his religious orthodoxy. Aurangzeb had an acute sense of political realism and a fierce appetite for power. Although Aurangzeb's personality was considered less attractive than that of Dara Shukoh, writes Hambly, Aurangzeb was the superior in both military talent and administrative skills. Aurangzeb easily outclassed his brothers in the bid for power. In the summer of 1658, Aurangzeb held a coronation durbar, or reception, in the Shalimar-Bagh outside Delhi on the Karnal road. This probably was done in order to strengthen the morale of his supporters. It was not until the summer of 1659 that a second and more glorious ceremony was performed in the Red Fort at which time Aurangzeb became the new emperor and assumed the title of Alamgir (World Conqueror). During his 30-year reign, Shah Jahan had never expected that his last days would be so utterly tragic. With his old age and his poor health, Shah Jahan could only helplessly watch the serious outbreak of hostility among his sons. Shah Jahan was a mere spectator at the savage contest. The emergence of Aurangzeb as the undisputed victor led to the father's imprisonment in the Agra fort. Tended by Jahanara, his eldest daughter, Shah Jahan was confined to the fort for eight years. According to legend, writes Hambly, when Shah Jahan was on his death-bed, he kept his eyes fixed on the Taj Mahal which was clearly visible from his place of confinement. After his death, Shah Jahan was buried there beside his dead queen, Mumtaz Mahal.

RED FORT

  
The Red Fort of Delhi was built by the great Mughal emperor Shah Jahan. The Red Fort or the Lal Qila is located in the heart of Old Delhi and was previously known as Qila-e-Mu'alla of the then Shahjanabad, Shah Jahan's new capital.

Construction of Delhi Red Fort started in 1639 and within a span of 9 years, the colossal structure was built. It took more that 10 million rupees during the reign of Shah Jahan to create this structure in red sandstone. As you enter the Red Fort today, you will find a group of trained guides leaping towards you to adorn in a typically Indian manner to offer their cordiality. You will definitely discover a haven of peace inside the fort after you leave the frantic streets of Old Delhi.

Like most Islamic buildings in India, the Red Fort is octagonal in shape. The Red Fort is 900 meter by 550 meter. The height of its tower is about 33.5 meters. Towards the north, you will find Salimgarh fort. A moat lays outside the Red fort which was previously connected with the Yamuna River. The Red Fort is in fact a daunting structure.

The Red Fort has some major attractions inside the fort. They are as follows:

• Mumtaz Mahal
• The Rang Mahal
• The Khas Mahal
• The Diwan-i-Am
• The Diwan-i-Khas
• The Hamam
• The Shah Burj

On 15th of August every year the National Flag of India is hoisted at the Red Fort by the Prime Minister, celebrating India's independence.

TAJ MAHAL

Copyright 2000 Noreen Majeed

The Taj Mahal

The most beautiful building in the world. In 1631 the emperor Shah Jahan built the Taj Mahal in memory of his wife Mumtaz, who died in childbirth. The white marble mausoleum at Agra has become the monument of a man's love for a woman.

Shah Jahan came to power in 1622 when he seized the throne from his father, while murdering his brothers to ensure his claim to rule. He was known as an extravagant and cruel leader. But he redeemed himself by his generosity to his friends and the poor, by his passion in adorning India with some of its most beautiful architecture, and by his devotion to his wife Mumtaz Mahal - "Ornament of the Palace." He had married her when he was 21, when he already had two children by an earlier consort. Mumtaz gave her husband 14 children in eighteen years, and died at the age of 39 during the birth of the final child. Shah Jahan built the Taj Mahal as a monument to her memory and her fertility, but then relapsed into a life of scandalous behavior. This tomb was only one of hundreds of beautiful buildings that Shah Jahan erected, mostly at Agra and in the new Dehli that came into being under his planning.
Many architects have rated it as the most perfect of all buildings standing on earth. Three artists designed it: a Persian, an Italian, and a Frenchman. But the design is completely Mohammedan. Even the skilled artisans who built it were brought in from Baghdad, Constantinople, and other centers of the Muslim faith. For 22 years more than 20,000 workmen were forced to build the Taj. The Maharaja of Jaipur sent the marble as a gift to Shah Jahan. The building and its surroundings cost more than $200,000,000 in todays currency.
Passing through a high wall, one comes suddently upon the Taj - raised upon a marble platform, and framed on either side by handsome mosques and stately minarets. In the foreground spacious gardens enclose a pool in whose waters the inverted palace becomes a quivering dream. Every portion of the structure is of white marble, precious metals, or costly stones. The building is a complex figure of twelve sides, four of which are portals. A slender minaret rises at each corner, and the roof is a massive spired dome. The main entrance, once guarded with solid silver gates, is a maze of marble embroidery; inlaid in the wall in jeweled script are qotations from the Koran, one of which invites the "pure in heart" to enter "the gardens of Paradise."
Shah Jahan had begun his reign by killing his brothers; but he had neglected to kill his sons, one of whom was destined to overthrow him. In 1657 his son Aurangzeb led an insurrection from the Deccan. Aurangzeb defeated all the forces sent against him, captured his father, and imprisoned him in the Fort of Agra. For 9 bitter years the deposed emperor lingered there, never visited by his son, attended only by his faithful daughter Jahanara, and spending his days looking from the Jasmine Tower of his prison across the Jumna to where his once-beloved Mumtaz lay in her jeweled tomb.
The new emperor Aurangzeb was a more pious Muslim than his father Shah Jahan had been. He memorized the entire Koran, spent days in fasts, and campaigned against infidelity. He cared little for luxuries, but, paradoxically, gave the world one of its most perfect works of art: a marble screen inside the Taj Mahal. Native and European thieves robbed the tomb of its abundant jewels, and of the gold railing, encrusted with precious stones, that once enclosed the sarcophagi of Shah Jahan and his Queen. Aurangzeb replaced the railing with an octagonal screen of almost transparent marble, carved into a miracle of alabaster lace. Few products of human art have ever surpassed the beauty of this screen.
From afar the Taj Mahal, with its delicate details, is not imposing. Only a nearer view reveals that its perfection has no proportion to its size. When in our hurried times, we see enormous structures of a hundred stories raised in a year, and then consider how 20,000 men worked for 22 years on this little tomb, hardly a hundred feet high, we begin to sense the difference between industry and art. And perhaps more importantly, we sense the ultimate lesson it offers: beauty and that which lasts, is based on love.