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		<title>Tying the Knot&#8230;</title>
		<link>https://kalabodh.com/tying-the-knot-seek-blessings-at-kalyan-swami-temple/</link>
		
		<dc:creator><![CDATA[Sadia Shakil]]></dc:creator>
		<pubDate>Mon, 09 Jun 2025 05:12:23 +0000</pubDate>
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					<description><![CDATA[Sri Kalyana Venkateswara Swamy Alyam is is an...]]></description>
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                <h5 class="item--title st-default case-animate-time" data-wow-delay="ms">
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                Tying the Knot? Seek Blessings at Kalyan Swami Temple
                
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				<div class="elementor-element elementor-element-10184f2 elementor-widget elementor-widget-text-editor" data-id="10184f2" data-element_type="widget" data-widget_type="text-editor.default">
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			<style>/*! elementor - v3.22.0 - 17-06-2024 */
.elementor-widget-text-editor.elementor-drop-cap-view-stacked .elementor-drop-cap{background-color:#69727d;color:#fff}.elementor-widget-text-editor.elementor-drop-cap-view-framed .elementor-drop-cap{color:#69727d;border:3px solid;background-color:transparent}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap{margin-top:8px}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap-letter{width:1em;height:1em}.elementor-widget-text-editor .elementor-drop-cap{float:left;text-align:center;line-height:1;font-size:50px}.elementor-widget-text-editor .elementor-drop-cap-letter{display:inline-block}</style>				<p>Sri Kalyana Venkateswara Swamy Alyam is is an ancient Hindu temple at Srinivasamangapuram in Tirupat. In Telugu, &#8220;Alyam&#8221; means home. It is believed that after his marriage to Padmavati, Lord Venketeswara Swamy spent six months living here. <br />The actual year and century of the temple have not yet been determined by archaeologists and temple experts. During the Sultans&#8217; rule in 1324, the historic Sri Kalyana Venkateswara Swamy temple was destroyed. Later, Chinna Tirumala Acharya, the poet-sage Annamacharya&#8217;s grandson, restored it in the 16th century. After that, the Tallapaka family looked after it for a while. The temple was governed by the Archaeological Survey of India (ASI) from 1967 to 1981 before being turned over to Tirumala Tirupati Devasthanam. The ASI has categorised the temple as an ancient monument of national importance.</p>						</div>
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https://www.trawell.in/andhra/tirupati/srinivasa-mangapuram
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							<h5>Architecture/ Materials Used/ Detailing/ Orientation/ Craftsmanship</h5><p>The temple was constructed in traditional Vijayanagara fashion. The main gateway, known as Mahadwarsm, is perched atop the &#8220;Adhishtanam,&#8221; a stone that is 10 feet tall. On either side of the entrance are stone statues of Tallapaka Annamacharya and his son Pedda Tirumala Acharya. A Dhwaja Sthambha with a pataka on top, symbols of Vaishnava traditions, and Garuda Dhwaja platforms can be found inside the temple complex. The temple&#8217;s door jambs have mala vahakas, elaborate flora with makara torana, lady attendants and a Gaja Lakshmi motif, as well as wall sculptures of elephants and horsemen. <br />Three shrines are part of the Venkateswara Vishnu Temple complex in Mangapuram. The two-life-size statue of Venkateswara Vishnu is located in the temple&#8217;s central shrine. He is known as Kalayana Venkateswara Swamy and is the temple&#8217;s presiding deity. The four-armed god is standing and facing west. Along with the seated statue of Lakshmi Narayana, there is an idol of Sri Ranganatha Swamy in a side chamber of the temple compound. Vishvakshamapathi&#8217;s idol is located in the third chamber or on the opposite side of the side room. Themandapa, which dates to the 14th through the 16th centuries AD, was allegedly erected during a later stage of the temple&#8217;s construction, according to the Archaeological Survey of India.</p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img decoding="async" width="481" height="299" src="https://kalabodh.com/wp-content/uploads/2025/06/2-1.jpg" class="attachment-full size-full wp-image-7784" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/06/2-1.jpg 481w, https://kalabodh.com/wp-content/uploads/2025/06/2-1-300x186.jpg 300w" sizes="(max-width: 481px) 100vw, 481px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Main building of the temple complex <br>
https://www.tirupatihelps.com/srinivasa-mangapuram-temple-history-timings/ 
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							<p>On a raised platform or plinth with ornate sculptures and mouldings on upana, adhisthana, and superimposed by a vedika frieze are the sanctum sanctorum and the side chambers, including the mandapam. 36 intricately carved pillars in the Mukha mandapa give it a lovely appearance. According to specialists in temple architecture, the mandap, also known as the temple porch or platform, was constructed between the 14th and 16th centuries and is considered to be the temple complex&#8217;s slightly later addition. There are exquisitely carved stone figurines that resemble Vijayanagar architecture. <br />The mandapams outside the temple date from the 14th to the 16th century. Both the Aartha Mandapa and the Maha Mandapa are square structures with pillars and pilasters. The toranas of the gaja (elephant), simha (lion), and makara (crocodile), as well as pushpa potikas, lotus buds, and friezes, are all included in these.</p>						</div>
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							<h5>Sociological Aspect</h5><p>For newlywed couples, who make this their first stop for prayers soon after their wedding, the temple has special meaning. It is also stated that people who are having problems getting married can pray here and resolve their issues. Every day from 11 am to 12 pm, the Lord is worshipped here during Kalyanotsavam. Attending this rite is thought to help devotees find relief from their problems.</p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img decoding="async" width="396" height="479" src="https://kalabodh.com/wp-content/uploads/2025/06/3.jpg" class="attachment-full size-full wp-image-7788" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/06/3.jpg 396w, https://kalabodh.com/wp-content/uploads/2025/06/3-248x300.jpg 248w" sizes="(max-width: 396px) 100vw, 396px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Deity -  Venkateshwara Vishnu <br>
https://www.thetelugus.com/blog/2019/12/07/sri-kalyana-venkateswara-swamy-alayam-srinivasa-mangapuram/?amp=1 
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							<h5>Folklore/Oral traditions</h5><p>According to legend, Lord Venkateswara left for Tirumala after marrying Padmavathi, the daughter of King Akasa Raja. However, while travelling, Venkateswara visited Sage Agastya who blessed the newlyweds before informing them of a proverb that states newlyweds shouldn&#8217;t climb any hills for the first six months of their marriage. Venkateswara and Padmavati spent the following six months residing at the ashram.<br />Lord Venkateswara and Padmavati were prepared to return to Tirumala after the six-month period was over. Venkateswara did, however, make two commitments before departing the ashram. One was a temple at the foot of the hill for those who, due to a disability, would not be able to climb the hill and get His darshan at Tirumala. The second was for individuals preparing to enter grihasthashram, or be hitched. Venkateswara guaranteed that individuals who attended the Tirumala Kalyanotsavam would always find a suitable partner. </p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="482" height="356" src="https://kalabodh.com/wp-content/uploads/2025/06/4.jpg" class="attachment-full size-full wp-image-7789" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/06/4.jpg 482w, https://kalabodh.com/wp-content/uploads/2025/06/4-300x222.jpg 300w" sizes="(max-width: 482px) 100vw, 482px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Embellished pillars of the Temple <br>
https://www.thetelugus.com/blog/2019/12/07/sri-kalyana-venkateswara-swamy-alayam-srinivasa-mangapuram/?amp=1 
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							<h5>Maintenance and Upkeep</h5><p>Since 1967, Tirumala Tirupati Devasthanams have been maintaining this historic temple, which is under the supervision of the Archaeological Survey of India (ASI), and rituals and utsavams have been conducted there since 1981. </p>						</div>
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							<h5>Bibliography:</h5><ul><li>Government of Andhra Pradesh. <em>Mining Report of Chittoor District</em>. Accessed March 27, 2025. <a href="https://www.mines.ap.gov.in/miningportal/downloads/applications/chittoor.pdf">https://www.mines.ap.gov.in/miningportal/downloads/applications/chittoor.pdf</a></li><li>Tirumala Tirupati Devasthanams. <em>More Temples</em>. Accessed March 27, 2025. <a href="https://www.tirumala.org/MoreTemples.aspx">https://www.tirumala.org/MoreTemples.aspx</a>.</li><li>in. <em>Srinivasa Mangapuram</em>. Accessed March 27, 2025. <a href="https://www.trawell.in/andhra/tirupati/srinivasa-mangapuram">https://www.trawell.in/andhra/tirupati/srinivasa-mangapuram</a>.</li><li>Tirupati Helps. <em>Srinivasa Mangapuram Temple History &amp; Timings</em>. Accessed March 27, 2025. <a href="https://www.tirupatihelps.com/srinivasa-mangapuram-temple-history-timings/">https://www.tirupatihelps.com/srinivasa-mangapuram-temple-history-timings/</a>.</li><li><em>Srinivasa Mangapuram: Importance, History, Legend &amp; Story</em>. Accessed March 27, 2025. <a href="https://prayanamam.com/srinivasa-mangapuram-importance-history-legend-story/">https://prayanamam.com/srinivasa-mangapuram-importance-history-legend-story/</a>.</li><li>The Telugus. <em>Sri Kalyana Venkateswara Swamy Alayam, Srinivasa Mangapuram</em>. December 7, 2019. Accessed March 27, 2025. <a href="https://www.thetelugus.com/blog/2019/12/07/sri-kalyana-venkateswara-swamy-alayam-srinivasa-mangapuram/?amp=1">https://www.thetelugus.com/blog/2019/12/07/sri-kalyana-venkateswara-swamy-alayam-srinivasa-mangapuram/?amp=1</a>.</li><li>The Hindu. <em>&#8220;He Weaves Stories Around Tirumala-Tirupati Landmarks.&#8221;</em> June 18, 2016. Accessed March 27, 2025. <a href="https://www.thehindu.com/news/national/andhra-pradesh/He-weaves-stories-around-Tirumala-Tirupati-landmarks/article14427629.ece">https://www.thehindu.com/news/national/andhra-pradesh/He-weaves-stories-around-Tirumala-Tirupati-landmarks/article14427629.ece</a>.</li><li>The Hans India. <em>&#8220;Tirupati: ASI Official Inspects Kalyana Venkateswara Temple.&#8221;</em> October 22, 2021. Accessed March 27, 2025. <a href="https://www.thehansindia.com/news/cities/tirupathi/tirupati-asi-official-inspects-kalyana-venkateswara-temple-714567">https://www.thehansindia.com/news/cities/tirupathi/tirupati-asi-official-inspects-kalyana-venkateswara-temple-714567</a>.</li></ul>						</div>
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			<p><strong>About the Author:</strong></p><p><strong>Author: Sadia Shakil</strong></p><p>Sadia Shakil is a post graduate in History and an independent researcher with specialisation in the field of art and cultural history. Her work spans heritage sites, historical literature and art and craft blogs.</p>		
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		<title>Bibi Julliana: A &#8230;</title>
		<link>https://kalabodh.com/bibi-julliana-a-peculiar-personality-in-the-mughal-court/</link>
		
		<dc:creator><![CDATA[Sadia Shakil]]></dc:creator>
		<pubDate>Mon, 05 May 2025 04:03:23 +0000</pubDate>
				<category><![CDATA[Blogger Scholar]]></category>
		<guid isPermaLink="false">https://kalabodh.org/?p=7436</guid>

					<description><![CDATA[Hidden among the old buildings and bustling traffic of Okhla...]]></description>
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                Bibi Julliana: A peculiar personality in the Mughal Court
                
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							<p>Hidden among the old buildings and bustling traffic of Okhla one can spot a sign board with ‘Sarai Julena Gaon’. The actual Sarai, now lost in oblivion, was built by a Portuguese lady named Dona Juliana Dias da Costa. How did a Portuguese woman come to construct a Sarai? Moreover who was this Julliana da Costa, also referred to as Bibi Julliana in Mughal texts?<br />She is well known for serving in the Mughal court in late 17th and early 18th century Mughal India and for being a close companion of the Mughal emperor Bahadur Shah First (Shah Alam). Nevertheless, none of the accounts of her early life are backed up by historical evidence. She reportedly joined the Mughal Court and served there, according to several accounts. Her extensive professional background included serving as a doctor, a Portuguese ambassador, a diplomat, and a tutor for the royal prince. </p>						</div>
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							<p>It is believed that Julliana’s parents were captured among the 4500 captives in Shah Jahan’s campaign on Hugli in the year 1632 and they were brought to the court where they served the Mughals. Father Antonio de Magalhanes raised Juliana in Delhi when her parents passed away. She developed skills necessary to become a diplomat as a result of her upbringing under the tutelage of Jesuit Fathers. Through Father Magalhanes, she cleared the path for her arrival in the Mughal court in 1681–1682. Some sources mention her to be a widow at an early age while some account her marriage to one of the physicians in royal service. <br />Julliana was appointed as the tutor of Prince Muazzam, later known as Shah Alam. From there she became close to the prince. She accompanied Shah Alam wherever he was posted and even stood by his side when he was jailed on the suspicion of treason. This association with the prince later raised her to prominence when he Shah Alam became the emperor. She also accompanied Shah Alam in battles. It is said that five or six thousand men on foot escorted Juliana whenever she rode. <br />Ippolito Desideri, an Italian Jesuit, claims that Juliana had such a profound impact on Shah Alam that she nearly got him to get baptized. She convinced the monarch to declare Surat a duty-free port for the Portuguese because it was a crucial port for trade, and the emperor did so for her. This further demonstrates her strong presence in the Mughal court. In addition, she received a number of other titles, including &#8220;Fidavi Bahadur Shah Juliana&#8221; (Juliana, Bahadur Shah&#8217;s devoted servant). Even after Shah Alam&#8217;s passing, her influence continued to grow rather than diminish.<br />She received a few villages near Delhi as a reward for her service to the Mughal and Estado da India empires, and she was appointed the jagirdar of four of them. When Muhammad Shah &#8220;Rangeela&#8221; ascended to the Mughal throne in 1720, Juliana constructed a Sarai, or rest house, in Okhla for European tourists.<br />Raghuraj Singh Chauhan and Madhukar Tiwari, in their book titles Juliana Nama(2017), opine that Juliana has not deserved the attention she should have from the medieval historians. Despite being neglected by history, there are some references here and there to her life in a number of languages, including Persian, Portuguese, Urdu, and English, to mention a few. The Dutch published Juliana&#8217;s only portrait in the Netherlands in 1726. The Persian text Tarikh-e-Muhammadi then makes a certain reference to her documenting that a firangi woman who was dearest to the Late Bahadur Shah first, died in Delhi in 1734.</p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="347" height="504" src="https://kalabodh.com/wp-content/uploads/2025/05/1.png" class="attachment-full size-full wp-image-7438" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/05/1.png 347w, https://kalabodh.com/wp-content/uploads/2025/05/1-207x300.png 207w" sizes="(max-width: 347px) 100vw, 347px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Portrait - An elderly woman, Bibi Juliyana (Juliana Dias da Costa), a former attendant of the Mughal Emperors, Mughal, circa 1730-50, Islamic and Indian Art, https://www.bonhams.com/auction/29318/lot/153/an-elderly-woman-bibi-juliyana-juliana-dias-da-costa-a-former-attendant-of-the-mughal-emperors-mughal-circa-1730-50/ </p></div></div>		</div>
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							<p style="text-align: justify; margin: 0cm 0cm 8.0pt 0cm;">In her work &#8220;Visions of Juliana: A Portuguese Woman at the Court of the Mughals,&#8221; Taymiya R. Zaman, an associate professor of history at the University of San Francisco, tries to separate reality from fiction regarding Juliana Dias da Costa. European contributors, such as Gaston Bruit and Jean-Baptiste Gentil, have written a good deal about Juliana. According to Portuguese narratives, Juliana served as a stand-in for their political ambitions during a period when their own power was waning, while Jesuit sources present her as a stand-in for their spiritual mission in India. <br />Juliana Dias da Costa, often known as Bibi Julliana, was a prominent figure in Shah Alam&#8217;s court. She possessed a wide range of talents that enabled her to serve both the Mughal court and the Portuguese kingdom. Her life personality can be described as having multiple layers of depth. However, mainstream history has not been kind to her, referring to her solely as the &#8216;lover of Shah Alam&#8217;. </p>						</div>
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			<p><b>Bibliography:</b></p>
<ol>
<li style="font-weight: 400"><b>Aman Kumar Singh.</b><span style="font-weight: 400"> “Revisit of Delhi’s Sarai: Historical Significance and Modern Relevance.” </span><i><span style="font-weight: 400">Academia.edu.</span></i><span style="font-weight: 400"> Accessed March 8, 2025.</span><a href="https://www.academia.edu/126683254/Revisit_of_Delhi_s_Sarai_Historical_Significance_and_Modern_Relevance"> <span style="font-weight: 400">https://www.academia.edu/126683254/Revisit_of_Delhi_s_Sarai_Historical_Significance_and_Modern_Relevance</span></a><span style="font-weight: 400">.</span></li>
<li style="font-weight: 400"><b>Author Unknown.</b><span style="font-weight: 400"> “The Story of a Portuguese Woman in Mughal Harem.” </span><i><span style="font-weight: 400">Delhipedia.</span></i><span style="font-weight: 400"> Accessed March 8, 2025.</span><a href="https://delhipedia.com/the-story-of-a-portuguese-woman-in-mughal-harem/"> <span style="font-weight: 400">https://delhipedia.com/the-story-of-a-portuguese-woman-in-mughal-harem/</span></a></li>
<li style="font-weight: 400"><b>Author Unknown.</b><span style="font-weight: 400"> “Juliana Dias da Costa (1658–1733) and All About Her.” </span><i><span style="font-weight: 400">Navrang India,</span></i><span style="font-weight: 400"> August 2015. Accessed March 8, 2025.</span><a href="https://www.navrangindia.in/2015/08/juliana-dias-da-costa-16581733-and-all.html"> <span style="font-weight: 400">https://www.navrangindia.in/2015/08/juliana-dias-da-costa-16581733-and-all.html</span></a><span style="font-weight: 400">.</span></li>
<li style="font-weight: 400"><b>Dias, Luis.</b><span style="font-weight: 400"> “The Many Worlds Inhabited by the Enigmatic Dona Juliana Dias da Costa.” </span><i><span style="font-weight: 400">Luis Dias&#8217; Blog,</span></i><span style="font-weight: 400"> June 9, 2024. Accessed March 8, 2025.</span><a href="https://luisdias.wordpress.com/2024/06/09/the-many-worlds-inhabited-by-the-enigmatic-dona-juliana-dias-da-costa/"> <span style="font-weight: 400">https://luisdias.wordpress.com/2024/06/09/the-many-worlds-inhabited-by-the-enigmatic-dona-juliana-dias-da-costa</span><span style="font-weight: 400">/</span></a><span style="font-weight: 400">.</span></li>
<li style="font-weight: 400"><b>Gauree Malkarnekar.</b><span style="font-weight: 400"> “A Love Affair That Saved Portuguese from Mughals.” </span><i><span style="font-weight: 400">Times of India,</span></i><span style="font-weight: 400"> July 22, 2017. Accessed March 8, 2025.</span><a href="https://timesofindia.indiatimes.com/city/goa/a-love-affair-that-saved-portuguese-from-mughals/articleshow/59719523.cms"> <span style="font-weight: 400">https://timesofindia.indiatimes.com/city/goa/a-love-affair-that-saved-portuguese-from-mughals/articleshow/59719523.cms</span></a><span style="font-weight: 400">.</span></li>
<li style="font-weight: 400"><b>Shivam Pathak.</b><span style="font-weight: 400"> “Dona Juliana: A Forgotten Christian in Mughal Harem.” </span><i><span style="font-weight: 400">International Journal of Research,</span></i><span style="font-weight: 400"> May 9, 2020. Accessed March 8, 2025.</span><a href="https://internationaljournalofresearch.com/2020/05/09/dona-juliana-a-forgotten-christian-in-mughal-harem/"> <span style="font-weight: 400">https://internationaljournalofresearch.com/2020/05/09/dona-juliana-a-forgotten-christian-in-mughal-harem/</span></a><span style="font-weight: 400">.</span></li>
<li style="font-weight: 400"><b>Zaman, Taymiya R.</b><span style="font-weight: 400"> “Visions of Juliana: A Portuguese Woman at the Court of the Mughals.” </span><i><span style="font-weight: 400">Journal of World History</span></i><span style="font-weight: 400"> 23, no. 4 (December 2012): 761–791. </span></li>
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			<p><strong>About the Author:</strong></p>
<p><strong>Author: Sadia Shakil</strong></p>
<p><span style="font-weight: 400">Sadia Shakil is a post graduate in  History and an independent researcher with specialisation in the field of art and cultural history. Her work spans heritage sites, historical literature and art and craft blogs. </span></p>		
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		<title>Fortified Frontiers&#8230;</title>
		<link>https://kalabodh.com/fortified-frontiers-gates-of-agra/</link>
		
		<dc:creator><![CDATA[Sadia Shakil]]></dc:creator>
		<pubDate>Mon, 14 Apr 2025 14:33:18 +0000</pubDate>
				<category><![CDATA[Blogger Scholar]]></category>
		<guid isPermaLink="false">https://kalabodh.org/?p=7221</guid>

					<description><![CDATA[The Agra Fort holds the distinction of being a UNESCO World...]]></description>
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                Fortified Frontiers: Gates of Agra Fort
                
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							<p>The Agra Fort holds the distinction of being a UNESCO World Heritage site. Originally known as Badalgarh, it was ruled by Raja Badal Singh, a Hindu Sikarwar Rajput king, around 1475. The fort&#8217;s historical significance dates back to 1080 AD, when it was seized by a Ghaznavide force. Sikandar Lodi, the inaugural Sultan of Delhi, made Agra his seat of power Noteworthy figures like Babur and Humayun left their mark on the fort&#8217;s legacy. Akbar, recognizing its strategic importance, designated it as his capital in 1558. The fort, originally in a state of disrepair and known as &#8216;Badalgarh&#8217; according to Akbar&#8217;s historian Abdul Fazal, underwent extensive reconstruction with red sandstone from Barauli, Rajasthan. The fort&#8217;s transformation into its current state, however, occurred during the reign of Shah Jahan.</p><p>Indian forts are characterised by their elaborate gateways, and the Agra Fort is no exception. The <strong>Amar Singh Gate</strong>, originally known as Akbar Darwaza or Lahore Gate, is situated in the southern direction and dates back to 1568-69 CE. Its name likely originated from its association with the Mughal Emperor Akbar and the royal family as only they were allowed to use it. Legend has it that Emperor Shah Jahan later renamed it as Amar Singh Darwaza. The Amar Singh gate is flanked by octagonal towers on either side. The gate stands perpendicular to the fort wall and, although not extravagantly adorned, displays intricate white marble inlay work. Historically, it was tiled with vibrant tiles, now lost.</p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="367" height="446" src="https://kalabodh.com/wp-content/uploads/2025/04/2-1.png" class="attachment-full size-full wp-image-7222" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/04/2-1.png 367w, https://kalabodh.com/wp-content/uploads/2025/04/2-1-247x300.png 247w" sizes="(max-width: 367px) 100vw, 367px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Image 1 - Outer facade of Amar Singh Gate</p></div></div>		</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="481" height="284" src="https://kalabodh.com/wp-content/uploads/2025/04/3-1.png" class="attachment-full size-full wp-image-7233" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/04/3-1.png 481w, https://kalabodh.com/wp-content/uploads/2025/04/3-1-300x177.png 300w" sizes="(max-width: 481px) 100vw, 481px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Image 2 - Amar Singh Gate, from a collection of Postcards by Walter George Whitman, 1920s
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							<p>Constructed by Akbar between 1568 and 1569, the <strong>Delhi Gate</strong>, located on the western side, is the most sophisticated among all entrances. Serving as the primary entry point during Akbar&#8217;s era, a drawbridge facilitated passage across the moat for security reasons. The Delhi Gate was richly embellished using contemporary techniques. It showcased stone carvings in geometric, floral, and stylized designs, along with bold relief carvings, brackets featuring elephant heads, intricate jalis, and stucco decorations on arched niches, soffits, and semi-soffits, adorned with arabesque, geometric, and stalactite patterns. Within the Delhi Gate lies the Hathi Pole, also known as the Elephant Gate, which was constructed in 1568-69 CE.</p>						</div>
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							<p>The <strong>Chittor Gate</strong> was not initially part of the Agra Fort. This impressive gateway is located in the western wall of the Macchi Bhawan, named so because it was believed to be used for rearing goldfish for the Emperor. The intricate carving on the bronze surface is in a geometrical pattern. Originally intended for the private access of ladies to this area, it now features 11 feet wide bronze Chittor Gates. These gates were brought from the renowned Hill Fort of Chittorgarh as a trophy by Emperor Akbar, who captured the fort in 1568. </p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="362" height="465" src="https://kalabodh.com/wp-content/uploads/2025/04/5-1.png" class="attachment-full size-full wp-image-7238" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/04/5-1.png 362w, https://kalabodh.com/wp-content/uploads/2025/04/5-1-234x300.png 234w" sizes="(max-width: 362px) 100vw, 362px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Image 4 - Photograph of the Chittor Gate, Agra Fort, from the ASI Collections taken during the 1870s. 
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			<p>The <strong>Somnath Gate</strong>, also known as the Ghazni Gate, has no historical connection to the Agra Fort. It was transported from Afghanistan and stored here by the British in 1842. The then Governor-General, Lord Ellenborough, either as a ploy or a mistake, falsely declared it as the gate of a Hindu temple looted by Afghans in 1025, in an attempt to placate Hindus. This declaration, however, proved to be an embarrassing error, leading to the gate being left abandoned in the Agra Fort. Crafted from colossal wooden planks, it showcases rows of star-shaped designs. </p>		
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			<p>In addition to the previously mentioned gates, the Agra Fort houses several other entrances. The <strong>Khizri Gate</strong>, also known as the Jal or Water Gate, was situated on the eastern side, providing direct access to the riverbank with its ghats. The <strong>Darshani Darwaza</strong>, also known as the Gate of Audience, was located on the northern side of the fort. According to historical accounts, it was where people would show their respect to the Emperor. William Finch documented the Darshan Darwaza, describing how the king would visit each morning to receive salutations from the nobles. It was also the spot where Akbar observed animal fights. Unfortunately, there are no existing documents or images depicting this gate.</p><p>The Archaeological Survey of India is responsible for maintaining the aforementioned gates. Today, only one of the gates—the Lahore/Akbari/Amar Singh Gate—is accessible to the general public. As a substantial portion of the Agra Fort is still controlled by the Indian Army, the Delhi gate is currently under their control and is only used by them. </p>		
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			<p><strong>Bibliography:</strong></p><p><strong>Books            </strong></p><ol><li><strong>Beveridge, H., trans. <em>Akbarnama</em>. Delhi: Rare Books, 1972.</strong></li><li><strong>Chandra, Satish.</strong> <em>Medieval India</em>. New Delhi: Har Anand Publications, 2007</li></ol><p><strong>Research Papers</strong></p><ol start="3"><li><strong>Raza, S. Jabir. </strong>&#8220;Inscriptions on the Monuments of Akbar.&#8221; <em>Proceedings of the Indian History Congress</em> 53 (1992): 244–250. Published by Indian History Congress</li><li><strong>Vanina, Eugenia.</strong> &#8220;Monuments to Enemies? ‘Rajput’ Statues in Mughal Capitals.&#8221; <em>Journal of the Royal Asiatic Society</em> 29, no. 4 (October 2019): 683–704.<a href="https://doi.org/10.1017/S1356186319000415"> https://doi.org/10.1017/S1356186319000415</a></li></ol><p><strong>Websites</strong></p><ol start="5"><li>&#8220;Agra Fort Information.&#8221; <em>Indian Culture Portal.</em> Accessed March 1, 2025.<a href="https://indianculture.gov.in/node/2801041"> https://indianculture.gov.in/node/2801041</a>.</li><li>&#8220;Amanjul: Explore Agra Fort – The Gates.&#8221; <em>Amanjul’s Blog</em>. Accessed March 1, 2025.<a href="https://amanjul.wordpress.com/2020/04/01/explore-agra-agra-fort-the-gates/"> https://amanjul.wordpress.com/2020/04/01/explore-agra-agra-fort-the-gates/</a>.</li><li>&#8220;Amar Singh Gate – Agra Fort.&#8221; <em>Agra India Tourism.</em> Accessed March 1, 2025.<a href="https://www.agraindia.org.uk/agra-fort/amar-singh-gate.html"> https://www.agraindia.org.uk/agra-fort/amar-singh-gate.html</a>.</li><li>&#8220;Delhi Gate – Agra Fort.&#8221; <em>Agra India Tourism.</em> Accessed March 1, 2025.<a href="https://www.agraindia.org.uk/agra-fort/delhi-gate.html"> https://www.agraindia.org.uk/agra-fort/delhi-gate.html</a>.</li><li>&#8220;Somnath Gates.&#8221; <em>Tapioca India.</em> Accessed March 1, 2025.<a href="https://tapioca.co.in/somnath-gates"> https://tapioca.co.in/somnath-gates</a>.</li></ol>		
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			<p><strong>Image Credits:</strong></p><ul><li>Image 1 &#8211; <a href="https://kevinstandagephotography.wordpress.com/2019/05/25/agra-fort-red-fort-a-palace-becomes-a-prison/#jp-carousel-17300">https://kevinstandagephotography.wordpress.com/2019/05/25/agra-fort-red-fort-a-palace-becomes-a-prison/#jp-carousel-17300</a></li><li>Image 2 &#8211; <a href="https://indianculture.gov.in/node/2801041">https://indianculture.gov.in/node/2801041</a></li><li>Image 3 &#8211; <a href="https://amanjul.wordpress.com/2020/04/01/explore-agra-agra-fort-the-gates/">https://amanjul.wordpress.com/2020/04/01/explore-agra-agra-fort-the-gates/</a></li><li>Image 4 &#8211; <a href="https://www.bl.uk/onlinegallery/onlineex/apac/photocoll/c/019pho000001003u00504000.html">https://www.bl.uk/onlinegallery/onlineex/apac/photocoll/c/019pho000001003u00504000.html</a></li></ul><p>Image 5 &#8211; <a href="https://kevinstandagephotography.wordpress.com/2019/05/25/agra-fort-red-fort-a-palace-becomes-a-prison/">https://kevinstandagephotography.wordpress.com/2019/05/25/agra-fort-red-fort-a-palace-becomes-a-prison/</a></p><p> </p>		
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			<p><strong>About the Author:</strong></p><p><strong>Author: Sadia Shakil</strong></p><p>Sadia Shakil is a post graduate in  History and an independent researcher with specialisation in the field of art and cultural history. Her work spans heritage sites, historical literature and art and craft blogs. </p>		
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		<title>A Dying craft &#8230;</title>
		<link>https://kalabodh.com/a-dying-craft-from-bihar/</link>
		
		<dc:creator><![CDATA[Sadia Shakil]]></dc:creator>
		<pubDate>Sun, 23 Mar 2025 18:30:00 +0000</pubDate>
				<category><![CDATA[Blogger Scholar]]></category>
		<guid isPermaLink="false">https://kalabodh.org/?p=7007</guid>

					<description><![CDATA[Sujini or Sujani needlework, a hidden jewel of the textile ...]]></description>
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                A Dying craft from Bihar- Sujani Embroidery
                
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							<p>Sujini or Sujani needlework, a hidden jewel of the textile world, can be found in the heart of India, lying among the rich plains of Bihar. This complicated and captivating technique, passed down through centuries, has converted basic, worn-out clothing into stitching marvels, bringing new life to wasted fabrics. Not only is the fabric and its construction sustainable, but it also has historical and cultural strands that distinguish rural Bihar.</p>						</div>
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="194" height="259" src="https://kalabodh.com/wp-content/uploads/2025/03/3-2.png" class="attachment-full size-full wp-image-7010" alt="" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">A Baby Mattress cum quilt in Sujani Embroidery (Image credit – X Account-Shifali Vaidya)</p></div></div>		</div>
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			<p><strong>Historical Backdrop</strong></p><p>The colorful needle work of Sujani originated in a small village in Bihar named Bhusara. From here it later spread on to other parts. Sujini is derived from the terms &#8220;Su&#8221; meaning &#8220;easy and facilitating&#8221; and &#8220;Jani&#8221; meaning &#8220;birth&#8221;. Patches of different colored cloth from ancient saris and dhotis were traditionally stitched together with a simple running stitch during childbirth to create a product. The future mothers also embroidered different designs in colorful threads, weaving their hopes and wishes for the baby onto the quilt.</p><p>Aside from being excellent for draping babies, the act of creating such objects employing Sujani stitching was seen as a ceremony intended to invoke a deity known as Chitiriya Maa, the &#8216;Lady of the Tatters&#8217;.</p>		
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			<p><strong>What does it symbolise:</strong></p><p>Sujini embroidery represents the combination of discordant bits of cloth into a harmonious whole. Stitching each piece of cloth to the one before it expresses the tenderness and care inherent in a mother&#8217;s love. When a newborn is swaddled in a quilt made using the Sujini technique, they are not only warm but also protected by the good intentions and prayers that their mother embroidered into the cloth&#8217;s foundations.</p><p><strong>Themes, Icons and Motifs</strong></p><p>Sujini embroidery&#8217;s most traditional designs feature sun and cloud motifs, which represent the life-giving process. Other popular motifs include fertility symbols, sacred animals, and legendary creatures stitched to protect the newborn from evil influences. The designs are predominantly drawn in threads of crimson and yellow, with red representing blood and yellow representing the sun. Geometrical designs such as hashiya (line patterns), phul-patti (graphic florals), and chaupad (checker game) are also employed in the craft.</p>		
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			<div class="elementor-image-box-wrapper"><figure class="elementor-image-box-img"><img loading="lazy" decoding="async" width="430" height="356" src="https://kalabodh.com/wp-content/uploads/2025/03/4-1.png" class="attachment-full size-full wp-image-7011" alt="" srcset="https://kalabodh.com/wp-content/uploads/2025/03/4-1.png 430w, https://kalabodh.com/wp-content/uploads/2025/03/4-1-300x248.png 300w" sizes="(max-width: 430px) 100vw, 430px" /></figure><div class="elementor-image-box-content"><p class="elementor-image-box-description">Nature Scenery and Animal motifs in Sujani Embroidery (Image Credit-Tiff’s Adventures)</p></div></div>		</div>
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			<p>Sujani is a traditional women&#8217;s craft that also serves to transmit social and political concerns. Domestic violence, female infanticide, the effects of gambling and drunkenness, gender inequality, the evils of dowry, girl education, health care lessons, AIDS awareness, and other themes are shown to demonstrate women&#8217;s standing in the male world.</p><p><strong>Method:</strong></p><p>Sujini needlework, an art style distinguished by its simplicity and grace, employs a distinct running stitch. The procedure begins with picking a base fabric, usually cotton or silk from old garments that have softened from years of wear and washing, and cutting it to the desired length and shape.</p><p>A design is then carefully sketched onto the top layer with a tracing sheet, tracing wheel, and blue chalk. The stitching begins with a fine-running stitch and progresses from the background to the foreground. Motifs are highlighted using a Herringbone stitch and chain stitch by outlining them with black or brown threads and bright threads for filling.</p><p>Sujani stitching is simple, but a labor-intensive and time-consuming craft. While smaller items can be easily manufactured by a single artist, bed sheets and curtains require three or four artisans to work together, beginning at the end and working towards the center. The final steps include hemming the fabric&#8217;s edges, washing with kerosene to erase blue chalk markings, and ironing.</p>		
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			<p><strong>Revival and Diversification of the Craft</strong></p><p>The original tradition of making Sujini embroidered baby quilts had nearly died out by the turn of the twentieth century, but it was revived in 1988 by Nirmala Devi, a member of the Mahila Vikas Sahyog Samiti (MVSS), a grassroots organization that promoted rural women&#8217;s economic independence and championed the cause of female financial empowerment. The women continued to make baby quilts, but they shifted their focus to bedspreads and adult quilts to appeal to a bigger and more modern market. Product diversification has given this lovely embroidery a new lease on life.</p><p>Sujani embroidery has been overshadowed by the growing popularity and vibrancy of other Bihar-based crafts such as Madhubani and papier-mache. But the Sujini needlework is now protected by a GI badge and has received the 2019 UNESCO Seal of Excellence. It has had a dramatic impact on the lives of many rural women in Bihar.</p>		
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			<p>Durga idols are adorned with exquisite decorations, including Sholar and Daker Saaj ornaments, gold foil embellishments, and traditional sarees. Some idols feature elaborate jewelry, crowns, and weapons like the trident, sword, and bow, signifying her divine power. In some cases, real fabric is draped over the idols, while in others, the saree itself is intricately sculpted from clay, adding to the grandeur.</p>		
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			<p><strong>Bibliography:</strong></p><ol><li>Tripathi, Ragini, Ekta Sharma, and Nargis Fatima. &#8220;A Review on Journey of Sujani: Handicraft.&#8221; <em>International Journal of Creative Research Thoughts</em> 11, no. 5 (May 2023): b247–b248.</li><li>Singh, Sukhvir. &#8220;Traditional Indian Textile Techniques Used to Upcycle and Recycle Textile Waste.&#8221; <em>Journal of Textile Science and Fashion Technology</em> 1, no. 1 (December 2021): 14.</li><li>INTACH. &#8220;Lesser Known Crafts of India: Sujini Embroidery.&#8221; Accessed February 23, 2025.</li><li>&#8220;All About the Sujini Embroidery of Bihar.&#8221; <em>The Times of India</em>, November 24, 2023.</li></ol>		
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			<p><strong>About the Author:</strong></p><p><strong>Author: Sadia Shakil</strong></p><p>Sadia Shakil is a post graduate in  History and an independent researcher with specialisation in the field of art and cultural history. Her work spans heritage sites, historical literature and art and craft blogs.</p>		
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