Found marginally south-east of the gigantic Tharabar Gate simply outside Bagan’s old city divider stands the – regardless of whether not crisply painted – excellent Ananda Temple. The Ananda has the Bagan Monuments Inventory number 2.171. It is Bagan’s most amazing and most visited sanctuary; a gem of Mon design with Indian components joined so as to give it an Indian touch and make a ‘Nanda Mula Cave Temple Look’. The purpose behind this I will clarify somewhat further into the article.
One side of the Ananda’s focal structure estimates 175 feet/53 meters. The rooftop over the focal structure includes five in boundary progressively decreasing porches, every one structure up on the past bigger one. Out of the deepest, littlest and most elevated patio rises the ‘Sikhara’. This is a 25 layer bee sanctuary like superstructure bested by the brilliant stupa, which thus is topped by a ‘Hti taw’ as the upper umbrella of a sanctuary or pagoda is brought in Burmese.
The sanctuary’s Sikhara has five in vertical grouping masterminded windows and achieves a complete stature of 168 feet/51 meters over the ground. The four littler structures ascending from or more the four corners are little pagodas and down-scaled duplicates of the fundamental sikhara. The general structure effectively creates the battered state of the Himalayans.
Brought about by the substantial seismic tremor in 1975 the elegant sanctuary continued extreme harm. In any case, it was generally snappy fixed and the Ananda is as yet Bagan’s most delightful and best protected sanctuary.
The Ananda was worked by ruler Kyanzittha, who is otherwise called Thiluin Man or ‘Fighter Lord’. He led the kingdom of Pagan for a long time from 1084 A.D. to1112/13 A.D. furthermore, lead the capital Pagan into what has turned out to be known as the ‘Time Of Temple Builder’. Since he was a profoundly religious man he conveyed the structure of religious landmarks to an unheard of level what formed Pagan into what was known as the ‘City of Four Million Pagodas’. In any case, this isn’t all; under Kyanzittha’s standard Pagan additionally flourished enormously in financial and social terms. This he accomplished gratitude to the exceedingly talented Mon individuals conveyed to Pagan by his dad lord Anawrahta after the triumph over the Mon at Thaton.
As per legend ruler Kyanzittha built up the plan to fabricate this sanctuary roused by the tales of eight Indian priests who revealed to him that they had lived in the ‘Nanda Mula Cave Temple’, an amazing sanctuary in the similarly incredible Shandamadana mountain what is really the Nanda Devi mountain in the western Himalayas (Sanskrit for ‘home snow’).
The development of the Ananda Temple was finished in 1091 A.D. This set in the meantime a conclusion to the life of its truly capable designer who was executed by ruler Kyanzittha himself so as to keep away from the sanctuary’s duplication.
Entering the Ananda’s primary structure through its western passageway there are two impressions of Siddhartha Gautama Buddha. They are mounted on platforms and every one of them is as endorsed in the old sacred texts isolated in 108 sections. In the sanctum behind them are two pictures portraying lord Kyanzittha and his ‘Ga nar standard mouk kha’ (primate/ecclesiastical overseer) Shin Arahan, the Mon pongyi who changed over King Anawrahta to Theravada Buddhism.
Shin Arahan passed on in 1115 A.D. at 81 years old in the wake of having served four rulers, to be specific Anawrahta (who ruled from 1044 to 1077), Sawlu (who ruled from 1077 to 1084), Kyanzittha (who ruled from 1084 to 1112/13) and Alaungsithu (who ruled from 1112/13 to 1167). Behind the two statues is the gigantic statue of Gautama Buddha who, by implication however, may be associated with the sanctuary’s name.
The inward paths are lined from one end to the other and floor to roof with columns of specialties containing situated and standing Buddha pictures. The Buddha statues in the lower specialties are shielded from being harmed or stolen by metal matrices.
Outside on ground level at the sanctuary’s corners are ‘Chinthes’ and ‘Manokthihas’ (legendary animals half-lion half-man that resemble nats representative of watchmen. Their heads and middles are human and their rump are that of a lion.) Up at the sides of the primary sikhara and patios are statues of nats. Wherever one goes in Burma it doesn’t take long and one sees them; they are critical watchmen and in this way adored by everybody and inescapable; at home on modifies, in nat houses on overhangs, in patio nurseries, in trees, in sanctuaries and pagodas.
The Ananda Temple is a passage sanctuary. Its extents are of remarkable agreement based on the design idea of a purported ‘Greek cross’ of which every one of the four arms are of equivalent length with a middle arch.
The lower floor of the sanctuary is a chessboard designed labyrinth of ways that isolates the ground floor into 84 fields that are symmetrically organized around the inside. The waiting room/vestibule of the western primary passage is one end of the two tomahawks that comprise the inside cross with every one of its finishes pointing at one of the four cardinal focuses. The waiting room or yard has on the left and right side a passage. On the off chance that one draws a line associating the two doorways the line partitions the vestibule in two equivalent parts.
The following path is the external hall that is running parallel to the four sides of the internal structure, in this manner framing a square as does the following passage that shapes the inward square of the two.
The internal path is running along the four sides of the inside 3D shape with its four specialties pointing in heading of the four cardinal focuses. Every one of these specialties is lodging a gigantic teak Buddha statue. Entering the Ananda from west and looking straight down the passageway into the sanctuary’s internal section one sees the lower some portion of a couple of legs and feet. That are the legs and feet of the statue of Siddhartha Gautama Buddha (c 563 to c 483 BC), which is confronting west. Gautama Buddha is the 28th Buddha in a long queue that is covered in the fog of fantasy and legend starting with Tanhankara the first Buddha.
In the specialty toward the east is a statue of Konagamana, the 26th Buddha, in the one toward the north Kakusanda, the 25th Buddha and the one toward the south Kassapa, the 27th Buddha. The present statues are altogether made of wood. There are individuals who state that Kassapa (south) is made of bronze. This isn’t accurate on the grounds that just the first was. This duplicate here is cut out of teak. The statues of Kakusanda and Kassapa are said to be the first statues while those of Gautama and Konagamana are later duplicates. The firsts were obliterated; Kassapa probably by chemists. With respect to Konagamana some state by a flame touched off by an imprudent admirer’s light or oil light others state by sanctuary burglars. The reality remains that new statues must be made.
The statue of Gautama Buddha has a stature of 28.5 feet/9.5 meters. The majority of the four Buddha statues are of nearly a similar tallness and portray the particular Buddha in a standing stance however with two diverse cape styles just as various arm positions and hand motions. These distinctive representative stances/signals and methods for situating legs, feet, arms, hands and fingers are called ‘mudras’ what is Sanskrit and signifies ‘sign’ or ‘token’.
To ensure the Ananda the draftsman put by lord Kyanzittha’s directions, outside the sanctuary eight nat pictures and a sum of one hundred forty eight peaked chinthes’. These statues are guarding the doors, the sides of the base and patios/rooftops just as the sikhara of this sanctuary.
The hall dividers and the upper patios are fixed with one thousand four hundred fifty tiles. At the base are around four hundred of them. They are delineating scenes from the ‘Jatakas’. The name Jataka has its underlying foundations in the Sanskrit word for ‘birth’ or ‘brought into the world under’. They incorporate the majority of the tales of Siddhartha Gautama Buddha’s distinctive presences before he moved toward becoming ‘Buddha’, the ‘Illuminated one’. The early standard of Buddhism, the ‘Tipitaka’ (Pali for ‘Three Baskets’), contains an aggregate of five hundred forty seven such stories. These Jatakas that likewise contain references to the prior Buddhas and Gautama Buddha’s lessons on mental control and ethical quality are utilized to teach about good ideals and the law of ‘Karma’ (Sanskrit for ‘activity’). Karma is ‘ones activities and their impact on this as well as future lives’. The story is portrayed here at the Ananda Temple extremely point by point in a progression of 80 most skilfully cut tiles. It takes genuine experts to make something as lovely as this. These ones are not as regular Terracotta tiles but rather cut from volcanic stones from Mt. Popa. They are orchestrated in two levels and can be seen on the lower some portion of the external way of the Ananda Temple.
Aside from the way that the Ananda sanctuary is one of Burma’s primary Buddhist journey destinations that is during the time of significant significance to Buddhists (just as remote guests) the unquestionably most critical time is the Burmese month of Pyatho (December/January) when the Ananda Temple Festival happens. Different pagodas and sanctuaries also have celebrations and the greater part of them are praised amid the dry season yet the greatest of all is the Ananda celebration. This year (2015) the celebration is praised from the fourth of January to the nineteenth of January and the celebration’s high-time is on the day preceding the full moon day, at the full moon day and the day after the full moon. Its pinnacle is a noteworthy morning parade in the sanctuary’s patio on the full-moon day of Patho. This every year held celebration is an especially extensive, brilliant, engaging and euphoric undertaking and an occasion not to be missed while being in Bagan.
The primary purposes behind the celebration are to venerate Gautama Buddha, praise the establishing of the Ananda Temple, recognize vital occasions in its history, for example, its sanctification and gather gifts for the subsidizing of fix and support of the sanctuary structures.
One of the intriguing parts of this celebration are maybe the troops of bullock-trucks with individuals that originate from everywhere throughout the nation to sell their