Viki Pandit

Temples

Torii at Miyajima

For some extra fun on New Years weekend we had traveled to the renowned prefecture of Hiroshima from Nara. We were staying at the lovely Hiroshima Garden Palace Hotel. The all day travelling from the day before had sapped us of our energy so we woke up late. In the afternoon, we decided to visit the magnificent Miyajima Island, I had heard so much about.

Miyajima is a small island located less than an hour away from the city of Hiroshima. Located in the Seto Inland Sea, ten miles southwest of the Hiroshima, the island is sacred for both Shinto and Buddhist practitioners. The island’s real name is Itsukushima (厳島), but it is known more by its popular nickname of Miyajima which means “Shrine Island”.

Before heading to Miyajima, we dropped by at the Hiroshima Castle for a few minutes. We didn’t have the luxury of time so we decided to go inside on our next visit.

At the castle grounds you can find a bunch of eateries selling local delicacies. We took an early lunch of fries with Takoyaki and Yakitori in one of the many food stalls. After the sumptuous brunch, we took the train from JR Hiroshima station to Miyajimaguchi.

The train was crowded with tourists. Many, like us had come down to Hiroshima during the new years extended weekend. From the Miyajimaguchi station we walked down to the ferry. There are no bridges connecting Miyajima to the mainland and ferries are the only way to reach the island.

The ferries from Miyajimaguchi are run by JR and Matsudai at frequent intervals. The trip takes about 10 minutes and costs ¥180 each way. Japan Rail Pass holders can use the JR ferry for free.

As we reached the ferry station, one of the Matsudai ferries was readying to leave in a few minutes. We hurriedly purchased the round trip ferry tickets that cost us ¥360 per head and ran towards the pier to catch it. Once on the ferry, all seats were taken. Almost out of breath, we found an empty spot to stand near in the bottom deck. The ferry left in a couple of minutes. As we left the dock, we passed one of JR ferries, coming back from the island, carrying tourists back to the mainland.

It was a hazy day. We watched the sea as the ferry made its way amidst gentle waves. Even though it was afternoon, the bay was shrouded in mist.

As we got down from the ferry, we were surprised by the presence of this huge crowd on the island. There were queues everywhere. Food vendors on the roadsides were overwhelmed by the patrons. The souvenir shops were over-run by hordes of tourists. I have never witnessed such busy crowds in Japan, anywhere.

Miyajima is considered as a very holy place by the Japanese. In 806 AD, the monk Kōbō Daishi established Mt. Misen as an ascetic site for the Shingon sect of Buddhism. In the years since, the island’s Buddhist temples and Shinto shrines have existed in close harmony. In the past, the conservatives would not allow women on the island. The old people would be moved elsewhere to die, to keep the spiritual purity of the site, unspoiled.

We took the path to our right, walking along the seafront promenade towards the Itsukushima Shrine. On the way , I was also surprised by the large presence of deer on the island. In addition to its many beautiful temples, Miyajima Island is also famous for its freely roaming deer, many of which mingle with tourists and pilgrims walking around the temples. In Shinto religion, the deer are said to be sacred and considered messengers of the Gods. But they are very naughty unlike their kin in Nara. One of them grabbed the paper map dangling from my cargo pocket and almost ate it. I had to really tug hard to make it give me back my property.

After walking down the path for a few minutes we were in front of the famous Miyajima Torii. The Torii (gate) was standing in the blue waters of the sea. Standing in the bay in front of the shrine, the floating Torii is the gate to Itsukushima. The Itsukushima shrine was just up ahead standing in the water as if floating on the sea. The tide had started to recede and part of the wooden stilts were showing below the shrine complex. Make sure when visiting Miyajima to go during higher tide, to view the Great Torii while it’s surrounded by water.

Itsukushima Shrine is a Shinto Shrine considered to be the boundary between the spirits and human world. Long before Buddhism came to Japan in the 5th century AD, Shinto sages lived as hermits in these mountain’s forested hills. This UNESCO World Heritage Site with its red-lacquered complex of halls and pathways on stilts, was originally so built so the commoners could visit the shrine without defiling the island with their footprints.

The shrine was flooded with enthusiastic tourists and we decided to stay away. I hate crowds. Places like these have a peaceful aura around them, you cannot feel that, surrounded by maddening crowds. We decided to walk around the area and come back later in the evening, hoping the crowds would disperse by then.

The beach looked inviting so we grabbed some prawn tempura and sat there watching the ducks swimming with the waves. While sitting on the beach, I noticed one of the deer grab a bag of food from a tourist. However the innocent deer was also eating away the plastic bag. I immediately ran and tugged the plastic away from the foolish creature. In spite of a feeding ban, tourists inadvertently feed them, which eventually results in a painful death for the deer.

After enjoying the tempura we wandered inland up the hill. After a few minutes, we reached the Hokoku Shrine, hidden within the trees at the edge of a hill. The inner part of this shrine, known as the Senjokaku, was constructed by the fabled Japanese warrior Hideyoshi Toyotomi for the souls of the warriors who died in war. Parts of the building, such as the ceiling and front entrance, remain unfinished because of the untimely demise of Hideyoshi. Just adjacent to Senjokaku, stands the vermilion colored five-storied pagoda built in 1407.

We took some photos outside the shrine and then walked towards Omotesando Street. This is the main shopping street on Miyajima Island. It is filled with gift shops, restaurants, coffee shops, ice cream shops, candy stores, art and historical artifacts. The place was like a carnival. People were enjoying themselves.

Mani took me to the Kimono shop she visited way back in 2011. She was excited finding the shop was still there. We bought some souvenirs from the shops. Mani bought me a box of cookies.

You can get a good taste of the culture of Hiroshima from hanging out on this street. The area is like a maze of narrow streets.

Soon we reached the docks again. We had gone round a full circle without knowing. It was 4 pm. We went back towards the Itsukushima shrine hoping it would be less crowded by then.

The Torii looked lovely in the evening. Most tour groups were gone and sanity had been restored to the peaceful shrine. We walked towards the entrance of the shrine. The deer were still at it, harassing tourists for food. It was evening already and dusk was gradually creeping in. I captured the dying sun as it set behind the ancient forests of Mt. Misen. The battle between the sun and the darkness didn’t last long. As it grew dark, the shrine was lit up in golden light from the lanterns lining the seafront.

Once the Sun was gone, the sky turned a beautiful blue. I set up the tripod to capture the Torii in this beautiful light. After taking some photos, we hurried along to the shrine, which was still open. The entry to the shrine cost us ¥300 per head. The Treasure Hall costs another ¥500, but we weren’t that interested in going inside.

Miyajima’s primary temple, the Itsukushima Shrine, was first constructed in 593 CE and later enlarged to its present size in 1168. The complex of buildings includes the main shrine, several subsidiary temples and even a Noh drama and dance stage.

Weddings are occasionally held at the shrine. The shrine is dedicated to three Shinto goddesses of the sea, Ichikishima, Tagori, and Tagitsu, each of whom is believed to live within the inner sanctum of the shrine. No metal nails were used in the construction of the buildings and there are precisely calculated crevices between the floor slabs in order to alleviate the pressure of high tidal waves caused by typhoons.

Some of the ancient wooden planks used for flooring are 1.5 meters wide and over 10 meters long, and these enormous boards were laboriously brought down to Miyajima from hundreds of miles away in northern Japan. One of the bridges leading to the shrine is known as the Soribashi or Imperial Envoy’s Bridge. Constructed in 1557, it was used by court nobles sent to Itsukushima by the Emperor.

It was dark by then. In some distance on the hill, we could see the illuminated Pagoda. The stone lanterns were all lit and appeared like pearls along the circumference of the island. There are many smaller shrines positioned at intervals around the 19-mile circumference of the island. There are no roads to most of these shrines and pilgrims use small boats to approach these temples.

The beautiful Torii gate, standing in the sea and leading to the Itsukushima shrine was glowing in the darkness. The present Torii, the eighth that was constructed since the Heian period (794-1192), was built in 1875 with the wood of camphor trees. It is 16 meters tall, the roof is 24 meters long, and the main pillars are made from single trees. During the mid-July Kangensai music festival, colorfully decorated boats are sailed through the giant gate while dancers aboard the boats perform classical sacred dances.

The receding tide had revealed the base of the Torii. We got down onto the beach and walked up to the Torii.

The island has many more attractions including Daisho-in Temple and an Aquarium, but I think to see all that one should stay back at the island for a night. It is not possible to cover all these in a single day. It was almost 8 pm by the time we left on the ferry back to the mainland. Note that from Miyajimaguchi, The last ferry leaves for the mainland at 10.14 pm.

It was an interesting day. We missed some places like the Daisho-in Temple but we also had a lot of fun in the streets of Miyajima and enjoyed many local delicacies. The island town still retains a classic Edo-era look. Deer wander freely through the streets and parks. Though some modern buildings have snuck in, the seafront promenade and the shrine look magical, especially later in the day when the rampaging tourists head home and the stone lanterns are lit.

Thanks for reading. Leave me a comment or follow my story as we hike up to the Peace Memorial Park in Hiroshima.

How do I reach Miyajima Island

Miyajima Island can be reached only via ferries. It takes about 10 minutes by ferry to travel from Miyajimaguchi pier to the world cultural heritage site of Miyajima. Two ferry companies operate between Miyajimaguchi and Miyajima island: the JR ferry and the Miyajima Matsudai Kisen.

Ringing in the new year at Todai-ji

We decided to do something different this new year eve. We walked down to Todai-ji at midnight to usher in the new year with the blessings of the great Daibutsu. Todai-ji is the largest of the Seven Great Temples of Nara and one of the “Historic Monuments of Ancient Nara“.

The roads were lit and the streets were empty. Nothing new for someone who has lived in Nara even for a short amount of time. Once we reached the Nara Park area, we could see some families walking towards the temple. A group of deer were gathered under the street lights.

The narrow road comes directly up to the temple from behind. As we reached the Todaiji grounds, the crowd became denser. The regular gate that is used for entry for tourists was closed. The caretakers were preparing to open the imposing main gate. Generally the main gate remains closed and visitors have to use the two smaller side gates on each side. A huge queue had formed in front of the main gate. It looked like all of Nara had descended to the temple. It was still not midnight. We went towards the back of the queue and took our positions. We waited patiently for the clock to strike, midnight. The gate was opened to the public exactly at midnight and they started letting people in to the courtyard.

New Years Eve in Nara

Once we went through the gate, the horned roof of the Daibutsuden is the first thing that comes into view. People gradually made their way to the Daibutsu Hall. Todaiji houses the Nara Daibutsu, a gigantic bronze statue completed around 757. It took 9 years and an enormous manpower of 2 million workers working together to complete this magnificent statue. In the dark my Nikon D7100 was struggling to take photos. Mani was having better luck with her Sony Alpha 6000. It does offer better results in low light.

Over the years, the main wooden building and the statue have been damaged by fire and natural calamities several times. Each time it was repaired keeping the authenticity of the place intact. As we got closer, we could see the Buddha face clearly from the windows on the upper floor. It is one of the motivations for the huge crowd. The upper floor windows are opened rarely and on very important occasions. People come from afar just to see Buddha’s face from these windows.

I fished out my zoom lens and took a closer shot of the face. This was taken handheld as tripods are not allowed to be set up inside the premises.

On both sides of the wide path, there were several bonfires in tub like apparatus. It was cold and we waited near one of the bonfires for the initial crowd to disperse.

Once the crowd was sparse, we went towards the Daibutsuden Hall. It has begun to drizzle. Rain had been forecast and so we had brought along our waterproof jackets.

I have been inside the Daibutsuden before but on entering the dimly lit main hall, one can’t, but be overwhelmed over and over again by the 15 meter high, gilt bronze statue sitting on sacred lotus leaves. The blackened statue depicts Rushana, also known as Dainichi Nyorai or the Cosmic Buddha.

After paying respects, we walked out. At the main gate, the queue was no more, but there was still a steady stream of enthusiasts who wanted so see the face of the Buddha through the upper doors. I set up my tripod and took some pictures of the entrance gate.

Near the Nakamon Gate, there is a small pond and Todai-ji looked amazing from there.

Everything about Todaiji is huge. It has a long history and many stories attached to it. Every time I come and see the huge Daibutsuden Hall, I feel really small. We were supposed to leave for Hiroshima at dawn, so we left early for home. Nara Park with its herds of deer and the Todaiji make for an amazing night. If you are around Kyoto or Osaka, do take out a day to visit this lovely place.

Thanks for reading. Please leave me a comment if you liked my post. I also visited Todaiji during the day time some time back. You may find useful information if you are planning a visit.

Todai-ji : Home of Buddha

Today we went for a walk to Nara Park to explore the age-old Buddhist temple of Todai-ji (東大寺). Once the most powerful temple in all of Japan, guarded by the fierce Sohei warrior monks, its phenomenal rise eventually forced the Emperor to shift their capital from Nara to Kyoto to stop its growing influence.

After a long week of dull cloudy days, the sun was finally shining through. It was a Monday and I was hoping the crowd would be less compared to the weekends. The last time we were at the park, it was late in the evening and the temple hall had closed down for the day. Shrines and temple in Japan close down early around 5/5.30 pm depending on the season. The last entry time is generally around 30 minutes before closing time.

Mani & I walked down to Todai-ji along the route from Nara University. The lanes on this route are much peaceful compared to the regular thoroughfare via Kofuku-ji. The narrow lanes lined with vintage wooden houses adds to the nostalgia. After walking for about 10 minutes, we were at the Daibutsu-ike pond.

Nandai-mon Gate of Todai-ji

A few paces beyond the pond, we took a right turn to reach the Nandai-mon Gate – a large wooden gate watched over by two fierce-looking Asuras. Eighteen giant pillars, each of 21 m height, support the roof with the entire structure rising to about 25 meters above the stone plinth on which it rests. The Nandai-mon Gate is the largest temple entrance gate in Japan, complementing perfectly in scale to the huge Daibutsuden (Buddha Hall).

The original structure erected during the Nara period was destroyed by a typhoon in the Heian period (794-1185). The present gate, which dates to the Kamakura period (1185–1333), was reconstructed by Chōgen, the monk responsible for restoring Tōdai-ji, at the end of the twelfth century. The ridgepole was raised in 1199 and the structure was completed in 1203.

The Nio statues, positioned on either sides of the gate, were carved sometime in the 13th century by the sculptors Unkei and Kaikei. It is said they took only 69 days to carve out these immensely detailed wooden statues. The massive statues are about 8.4 meters in height and look particularly impressive at night when they are illuminated.

The statues represent the Nio Guardian Kings. Known as Kongo Rikishi , the statues, one with mouth open, the other with mouth closed, are said to represent life and death. In Indian mythology, these two guardian kings are referred to as Vajradharas or thunderbolt holders. I have researched in more detail about the history of Nio Guardians. You can read all about it here.

The 7m-tall wooden kongorikishi statues at Tōdai-ji in Nara were made by Busshi Unkei in 1203.

Just beyond the Nandai-mon, you can find the entrance gate to the main grounds of the temple. This gate however is opened only on special festive days. To enter the compound you have to take a left turn to the corner where you will find a smaller door that leads to the admission ticket booth inside.

Kagami-ike

Beside the gate, you can find the beautiful Kagami-ike pond. The pond features a tiny green island. On the island there’s a small shrine dedicated to three female kami, protectors of fishermen, called Itsukushima. The name of the pond implies its a mirror, and at a certain angle you can see the reflection of Todai-ji in the pond.

From the pond, we made our way towards the admission booth that lies inside the outer compound. The tickets cost us ¥600 per person. After buying the tickets, one has to go past a narrow gate, beyond which you will find a black Urn semi-filled with ashes. Three troll like creatures hold up the urn on their shoulders.

There is a small rectangular box adjacent to the urn called the saisen-bako, where you can drop some money that goes towards the upkeep of the temple grounds. You should avoid throwing your offering so as not to appear disrespectful. While it is less about the amount of the offering than the sincerity of your prayers, Japanese superstition dictates that certain yen amounts bring good or bad luck. Beside the donation box there are bunches of incense sticks. You can light up a few before offering your prayers.

The five-yen coin is considered a good choice for donation because it sounds like ‘go-en’, the Japanese word for luck. The ten-yen coin, however, is considered unlucky despite being worth twice as much because it sounds like ‘tou-en’, which means that your luck will be far away.

Standing at the urn and looking towards the Great Hall is a grand sight. Pictures cannot convey the feeling I had as I gradually started walking towards the main hall. I felt like a tiny tiny person.

Todai-ji’s grounds are spacious. Within the precincts of the temple are an array of other buildings in the hills, including halls and storehouses that spread over a big part of northern Nara Park. Visitors are not allowed to wander into these areas. As you walk towards the main hall, you will find a small structure to your right where you should wash your hands. It is not necessary but recommended.

Todai-ji’s main hall, the Daibutsuden (Big Buddha Hall) is the world’s largest wooden building.

Origins of Todai-ji

Buddhism might have its roots amidst the overwhelming Himalayas, it might have bloomed in the Indian districts of Gaya, but ultimately it found its home in the beautiful islands of Japan, specially in this small part of Nara.

The name Todai-ji literally means giant temple east of the capital. It served as an institute of higher learning for monks and as the headquarters of Kokubunji temples established by Emperor Shomu across the nation to propagate Buddhist teachings.

The reign of Emperor Shōmu extended from 724-749 CE. It was marked by several attempted coups and rebellions, as well as natural disasters and epidemics. Towards the later stages of his reign, he tried to be a virtuous ruler. He was inspired by his wife, who opened medical clinics and cared for the needy. He began to believe that Buddhism could bring protection, peace, and prosperity to his people.

There’s a document that verifies that a decision was reached by the emperor in 734 after he’d been worrying greatly about his leadership. Around that time, many people had starved to death after a series of natural disasters, including drought, famine, and a major earthquake. Such was the anarchy that people stole from one another to survive.

In 741, Emperor Shōmu issued an edict that said every province should have a monastery and nunnery. The system of monasteries was known as Kokubun-ji. In 743, the he announced plans to build a huge statue of Vairocana, the Cosmic Buddha.

History of Todai-ji

Todai-ji is the headquarters of the Kegon sect of Japanese Buddhism and Vairocana Buddha is considered by followers of the sect to be the spiritual body of the historical Buddha – Gautama Buddha or Sakyamuni. Construction of the Great Buddha began in 743. The 53-foot-high bronze statue was cast in eight stages. It included 500 tons of ornamentation made of copper, tin, lead, and gold. The casting process used up all the copper in the Japanese archipelago. The chief sculptor, Kuninaka no Kimimaro, was the son of a Korean immigrant.

Did you know: An artist named Kuninaka no Kimimaro led the original Daibutsu construction project

The vast temple was constructed as a symbol of imperial power and took over 15 years to complete. Once the casting was completed in 749, Shōmu gave up the throne and became a Buddhist priest.

The Daibutsu, or Great Buddha, was more than 60 feet high and included three million pounds of metal covered with gold. The original temple hall is said to have been even more spectacular. It is said that the original was 86 meters wide, so 29 meters wider than the current building. It incorporated a blue-tiled roof, white walls, and lacquered pillars. Built in the style of a Chinese palace building, the main hall had enormous red columns along with a yellow ceiling, green window frames, and a black tile roof. Two 90-meter-tall, seven-story pagodas stood at opposite ends of the from the hall. Both were destroyed over a period of time. The Great Buddha Hall was finished in 751 CE.

Fact-file: Its hard to imagine that Daibutsuden is now only two-thirds of its original size. Wonder how huge it was originally

The construction of Todai-ji and the bronze Buddha used up extensive amount of bronze, and by the time it was completed in 749, it had used up all of Japan’s bronze resources.

The Great Buddha and Tōdai-ji temple were consecrated in 752. The “eye-opening” ceremony was attended by visitors from the Asian continent. The 17,000 attendees included monks and nobles from Japan, as well as monks and dignitaries from China, Korea, and India. Of course, the reigning Empress Kōken was there. So was her father, the retired emperor Shōmu.

Though it was originally founded in the year 738 CE, Todai-ji was not opened to public until the year 752 CE.

Just before you enter the temple, you will find the Octagonal Lantern in the style of a Tachi-gata. The lantern dates from the time of the founding of Todai-ji. The distinctive large fire chamber (hibukuro) is covered with a sloping roof (kasa) surmounted by a jewel finial (kurin). It rests upon a stone base surrounded by small stone posts emanating from the pedestal. Eight panels makeup the fire chamber, ornamented with celestial musicians. The lantern contains four pairs of hinged doors decorated with lions running across clouds.

If you look closely you can find on one of the panels a representation of Krishna, a Hindu deity, playing his flute.

Myths surrounding Todai-ji

There are a number of mythical tales surrounding Todai-ji. I will share one of the interesting ones that is mentioned in the 12th century, Konjaku monogatari shu, a collection of folklores.

The story goes like – after Todai-ji was completed, Emperor Shomu desired to hold a dedication ceremony to consecrate its new statue of Buddha. A monk from India known as Baramon was asked to serve as the lecturer at the dedication ceremony. The priest Gyoki and the Emperor were still deliberating on who will read the sutras. Gyoki, himself being a monk of high regard, who became a monk at Asuka-dera, a temple in Nara, at the age of 15 and studied under Dōshō as one of his first pupils.

One night in his dreams, the Emperor was visited by a heavenly being and was told that someone will show up in front of the temple on the morning of the dedication ceremony. Whether he be a priest or a commoner, he or she should be the reader.

The next morning, the emperor confided in Gyoki, his dream and they sent a messenger to the gate of the Temple at dawn in front of the gate of the temple. It so happened that an old man came along, carrying on his back a bamboo basket filled with blue mackerel.

The emperor firmly believed in his dream and asked the old man to be dressed in religious robes and serve as the reader of the sutras. The old man protested that he just a fishmonger and not qualified for such a task. The emperor however would not accept his refusal.

Did you know: 2.6 million people were employed to construct the original Daibutsuden wood building

When the dedication ceremony started, the emperor had the fishmonger take a seat on the dias, beside the lecturer. The babboo basket with th fish was kept on the east dide of the hall. When the dedication ceremony ended, the fishmonger suddenly vanished into thin air. The emperor was not surprised at this as he had expected something miraculous to happen because of his dream. He asked his attendants to check the bamboo basket whis was still there. To their surprise, theu found eighty volumes of the Flower Garland Sutra in place of the mackarel. The local folk to this day beleive that the Buddha hiself had appeared to see through the ceremony.

It was March 14, 752 CE. From that day on, the emperor designated that day for an annual religious service called the “Flower Garland Sutra” service. And so the story was passed on through the ages.

At the entrance to the main temple building that houses the massive Daibutsu, lies another urn where you can light incense sticks and pray before entering. We paid our respects in front of the incense burning urn before entering the ancient building.

The massive building is somewhat darker inside with a pleasant smell of the incense. Inside lies one of Japan’s largest bronze statues of Buddha. The 15 meter tall Buddha represents Vairocana and is flanked by two Bodhisattvas.

After achieving enlightenment in what is now the small town of Bodh Gaya in Bihar, northern India, Buddha sat for a week in deep meditation and it is this pose that is represented in the giant statue. The current sitting Buddha statue is 72 feet high, weighs over 550 tons, and is covered with almost 130 Kg of gold.

To build such a large statue and buildings, workers had to dig down 2.5 meters over a 90 meters by 60 meter area, larger than a football field – just to find firm ground. Concrete-like layers of clay, ballast and sand were then placed on the firm ground similar to how the foundations of the Great Wall of China was built.

The Todai-ji Buddha has been severely damaged over the years. In one such instance in the ninth century, its head was knocked down during an earthquake. On two separate occasions, first in 1180, and again in 1567, its right hand melted in a fire that also ravaged the temple. The body of the statue was reconstructed in 1185, and the head rebuilt in 1692. The present statue is said to be only two thirds the size of the original.

Todai-ji’s Indian Connection

Todai-ji also has a strong connection with India, my home country. At the time, the Great Buddha and the Todai-ji were erected, many Indian monks were residing in China, teaching Dhamma and translating Buddhist scriptures into Chinese. In 730 CE the Japanese envoy to the Chinese court, met Bodhisena, a Buddhist monk from south India, and invited him to visit Japan.

After a long journey, Bodhisena and his fellow monks arrived in Osaka and later moved to Nara in the year 736. The monk Bodhisena helped spread the use of Sanskrit and establish Huayan Buddhism in the country. On the invitation of Emperor Shomu, when the temple was inaugurated, Monk Bodhisena took a huge brush and filled in the pupil of the eyes of the Great Buddha.

To the left and right of Buddha lies an image of Nyoirin Kannon; one of the 33 forms of Kannon (Guānyīn/ Avalokiteśvara, the bodhisattva of compassionate mercy). Nyoirin Kannon, the bodhisattva of the jewel and the wheel, presides over the six realms of karmic rebirth. The statues were added in the Heian period. These eighth-century statues at Todai-ji can be considered undisputed landmarks in the development of Japanese sculpture.

Here in a corner you can find a replica of the golden horn-shaped decorative roof piece that adorns the roof of Todai-ji, known as Shibi. These tail-shaped roof ornaments were first used in China, and became popular in Japan in the Asuka and Hakuhō periods (552 – 710).

They were positioned on the main ridge of temples and palaces, and were thought to provide protection against fire. Japan’s oldest Shibi can be found at Tōshōdaiji Temple in Nara and are dated to the 8th century.

As we walked towards the back, in the clockwise direction, there lies two towering 30-foot-high wooden statues of warriors. The first one we approached was the Kōmokuten (広目天). He is referred to as the King of the West. He is a Hindu deity incorporated into Buddhism as one of the four Shintennō, a group of fierce-looking guardian deities who protect the four cardinal directions of Buddha’s realm. The four are typically placed around the central deity on Buddhist altars. Kōmokuten protects the western quarter. Like the other members of the Shintennō group, Kōmokuten is typically dressed in armor and stands atop a demon.

The Kōmokuten are generally depicted holding a writing brush in right hand and a sutra in left – symbolizing the power of Buddha’s teachings to overcome ignorance, evil, and all obstacles.

On the other corner of the hall lies the Tamon-ten (多聞天). He is said to be the most powerful of the four Shitennō, with the other three serving as his vassals.

Tamon-ten protects holy places and places where Buddha expounds the teachings. He is generally depicted carrying a pagoda-shaped treasure house in his right hand (from which he gives wealth to only “the worthy”) and holding a spear with his left hand to ward off distractions. He is also believed to have a deadly dragon breadth which is why he always stands with his mouth shut.

In-between the two statues, towards the back of the Daibutsuden Hall, several detailed miniature models of the former buildings are on display.

Another popular attraction inside the hall is a pillar with a hole in its base. It is said that those who can squeeze through this opening will be granted enlightenment in their next life. Quite a few kids were going through in there. I had no chance but I did notice some adult Japanese trying their utmost and succeeding.

We went around a full circle around the Buddha statue and came up to the exit. Several souvenir shops can be found near the exit where they sell charms, hand-beads and other souvenirs.

Outside the hall, to the right of the temple is a wooden statue of Binzuru Pindola Bharadvaja, seated in the lotus position. One of 16 Arhats designated by the Buddha Sakyamuni at his death to keep spreading his teachings. There is a belief that the statue has a gift of healing. if one touches a part of the Pindola in the same part of his body where they have any health concern, it would get cured right away.

On a lighter note, because of its positioning, you cannot reach the back of the statue, so people with back problems can stay away!

According to local stories, one day, the Buddha asked Binzuru to visit a wealthy man whose family was plagued by evil spirits with simple instructions to exorcise the spirits. Binzuru banished the demons in the house. The wealthy man, being grateful, wanted to celebrate. After repeated offers of the drink, Binzuru capitulated to have one as not to be rude to his host. It was not long before he was all drunk and the spirits returned.

Buddha, hearing of this, banished Binzuru from his company. Binzuru, filled with regret, followed the Buddha around the country and sat outside the Buddha’s tent to hear his sermons. On his deathbed, Buddha, acknowledging his loyalty, called for Binzuru and forgave him. He commanded Binzuru to remain in the world as a healer. Binzuru thus always sits outside the temple, so people come to him to ease their suffering.

As we walked out, I noticed many omikuji tied along wooden posts. The omikuji are random fortunes written on white strips of paper at Shinto shrines and Buddhist temples in Japan. When people receive a negative forecast they tend to tie the omikuji at the temple to ward off the negative fortune.

It was truly a memorable experience visiting Todai-ji. I may not be a religious person but I love the wonderful tales these historic places tell.

We wandered around Nara Park all day spending some time at the Kasuga Taisha. The area also has some wonderful restaurants where you can indulge in local delicacies. In the evening, we went down to Ukimido to capture the lovely pavilion in the vivid colors of sunset. Once it was dark and the street lights began to come on, surrounding us in a romantic light, as we walked back towards the city.

I went back to Nara Park various times to capture the heritage site during the night. During these late hours, visitors are comparatively much fewer and it is easier to photograph these mesmerizing structures.

Todai-ji at Night

If you can come back in the evening, the park looks completely different. Late in the evening, the temple grounds close, but the gates around the park are brightly lit up. Apart from one or two people, the area is generally devoid of tourists. With no tourists around to feed them, the deer wander away down to the meadows to graze. This is the Nandai-mon Gate at night.

Past the  Nandai-mon Gate, I took some more shots of the main temple entrance gate.

A few paces to the east, the Todai-ji was also looking beautiful overlooking the Kagami-ike pond. It is because of this beautiful reflection on the surface of the pond that gets its name Kagami-ike or ‘mirror lake.’

You can find more pictures of the Todai-ji temple when I visited it on New Year’s Eve when the main hall is opened to the public even during the night.

Admission Timings

Apr – Oct : 7:30 – 17:30
Nov – Mar : 8:00 – 17:00

Admission Fees

Adult ¥600

Built

752 CE

Built by

Emperor Shomu

Exploring the Yakushi-ji Temple

After spending a couple of hours in the peaceful gardens of Toshodai-ji, I walked down to Yakushi-ji using Google Maps as my guide. It led me along a narrow path along a Canal. The water flowing in the Canal was sparkling clear. I cannot in my wildest dream think of such clean flowing water in Kolkata (my hometown).

I trudged along the path at a leisurely pace. At the first intersection, I asked a traffic cop for directions who directed me towards the gate of the temple. While walking towards the Yakushi-ji temple, I happened to see a lovely courtyard on my right and I went in to take a look.

Genjo Sanzoin Garan, Yakushi-ji

The signboard was in Japanese and the paper map I had from the tourism office did not contain any mention of this place. At the end of the courtyard was a beautiful gate. As I walked nearer to the gate I saw an admission booth at the end of the courtyard. The guy at the counter was of little help when I asked about the place, but he did understand “Yakushi-ji” and offered me a ticket to go inside. From the ticket, I realized that it was the Genjo Sanzo Complex. Priced at ¥1100, the admission ticket to Genjo Sanzo Complex also includes entry to the Yakushi-ji temple grounds.

It was a working day and thankfully the crowd was a lot less compared to Nara Park

In the center of the walled structure is a two-storey red pagoda. The corridors surrounding the pagoda were decorated with Bonsai trees. Along with the tiny trees, the exhibit also featured some beautiful Ikebana (Japanese flower arrangement) flowers.

Towards the end of the passage, in a covered area, I was found some 6 foot high paintings featuring the various places Hiuen Tsang visited on his journey, that culminated with him reaching Nalanda. Ikuo Hirayama, a famous Japanese-style painter is credited for creating these enriching wall paintings. Photography of the paintings was prohibited.

On my way back I was clicking some photos of the red Pagoda when a Japanese guy, approached me. I don’t recall his name but he was quite friendly and we got into a conversation. I told him I was from India. In his broken English and lot of app translation, he made me aware of the Hiuen Tsang connection. Tsang is also known by the name of Genjo Sanzo.

Note: Genjo-Sanzoin is opened only from Jan.1-5, Mar.1-Jun.15, Sep.16-Nov.25

Hiuen Tsang

The Genjo Sanzoin Garan(薬師寺玄奘三蔵院伽藍) was built in honor of Hiuen Tsang (Xuanzang in Chinese, 602-664) , who traveled to India in around 632 CE to seeking learn more about Buddhism. His travels along the Silk Route is something I studied with great zeal as a child. His visit to India was an important event during the reign of king Harshavardhana. We are much indebted to this Chinese traveler for the valuable accounts he left behind, detailing the political, religious, economic, social conditions of those times.

He spent around five years studying Buddhism at the University of Nalanda. He brought from India about 20,000 scrolls of sutras and dedicated his life to translating about 13,000 of them. No mean achievement. For his contribution, a memorial hall was dedicated to him at Nalanda in Bihar, that I plan to visit someday. Built in 1981, the octagonal hall enshrines some remains (a few pieces of skull) of Hiuen Tsang.

It is also interesting to know how the remains of Hiuen Tsang found their way to Nara.

It was in the midst of Sino-Japanese war in 1942, when the Japanese military found Hiuen Tsang’s remains in Nanjing, China. After intense mediation between the two countries, it was settled that both share the remains and enshrine it in their respective countries. The remains were initially brought to Jionji in Saitama. Some of these ashes were later donated to Yakushi-ji in 1981 when the Genjo-Sanzoin complex was built.

Confirming the way to Yakushi-ji, I made my way towards the 9th century temple. Before leaving, I roamed around the beautiful garden of the Hiuen Tsang memorial. In the garden I noticed a couple of big black ravens, almost double the size of any I have seen before. Their crackling sounds broke through the pin-drop silence of the grounds.

Yakushi-ji Temple (薬師寺)

It didn’t take me long to reach the entrance to Yakushi-ji, it’s just opposite to the Genjo Sanzo Complex. One has to cross the road and go past the admission checkpoint. I had to show the ticket I purchased at the Genjo Sanzoin. The entry to the temple grounds goes through a small building
selling souvenirs and books. You can find many books dedicated to the history of the temple, some if English but mostly in Japanese.

History of Yakushi-ji Temple

Yakushi-ji is among Unesco’s list of “Historic Monuments of Ancient Nara” World Heritage Site alongside Todai-ji and Kasuga Taisha Shrine. The temple is the headquarters of the Hosso sect of Japanese Buddhism. Known as the Temple of Medicine, the construction of Yakushi-ji was commenced in 680 CE on the orders of Emperor Tenmu. It was hoped that the grand temple will aid in the recovery of the Empress from a serious illness at that time.

You might be left bewildered that this huge site was initially constructed in Asuka in south Nara, in the Fujiwara capital.

Unfortunately, during the long term of the construction, Temmu himself died and his wife acceded to the throne. For most parts of the temple, the actual construction was undertaken during her reign. In 697, the dedication ceremony for enshrining the Yakushi Nyorai was held and the temple was opened to the public.

Within just 10 years of its completion, the capital was moved to north of Nara in 710. Following this in 718, the whole Yakushi-ji compound was shifted to the current site.

As you walked into the compound, the first thing you will notice is the Kodo hall to your right. A few steps ahead on the right you will find a small building with a huge bell.

Toindo Hall of Yakushi-ji

I kept walking down on the straight path towards the Toindo Hall. Before the Toin-do Hall a temple existed here known as the Tozen-in Temple, built under the instruction of Imperial Princess Kibi during the Yoro era (717-724) to pray for the soul of her mother, Empress Genmei. The present Toin-do Hall was constructed in 1285 during the Kamakura period.

The standing statue of Sho-Kannon (Aryavalokitesvaraand from the Hakuho Period, 645-710), the Honzon of this hall, is enshrined inside Zushi (a cupboard-like case with double doors within is an image of Buddha, a sutra, or some other revered object kept at a temple) in the hall. The statue is said to retain the influence of Indian sculpture style of the Gupta Period (350-650) In the year 1733, during the Edo period, the hall was reconstructed, but facing West this time. The hall is the oldest Zen hall in Japan.

The hall also contains some Nio statues. These photos might be a bit blurry as photography was forbidden inside the hall and I used my heavy-weight 80-400 mm lens to take these.

The below idol of Jikokuten, is part of the four heavenly kings. According to temple records, it is said to be created in 1289 CE and painted in 1296. The idol poses fiercely with its feet on devils while protecting forcefully the teachings of Buddha.

Kondo Hall of Yakushi-ji

I circled around the Toindo Hall and found myself at the front gate of the Yakushi-ji temple. Yes, its a bit weird but the main entrance to the temple grounds is actually at the back.

At the gate you can see two huge warrior statues guarding the entrance on both sides. Niō (仁王) or Kongōrikishi (金剛力士) are two wrathful and muscular guardians of the Buddha standing at the entrance of most Buddhist temples in Japan.

These Nio guardians have their own interesting story. If you wish to know more, read here about the Nio Guardians.

The main hall referred to as Kondo is characterized by two illustrious pagodas on either side. The Hall houses a bronze Buddha from 697 AD. The Yakushi Nyorai, or Healing Buddha, is seated between two attendant Bodhisattvas, Nikko Bosatsu (of the sun) to the right and Gakko Bosatsu (of the moon) to left. The engravings on the pedestal where Buddha is seated seems to be a from a combination of cultures including Greece, Persia, India & China. Originally covered with gold, they now appear black due to the fire in 1528.

The statue was originally cast during the reign of Emperor Temmu in 680 and completed by Empress Jito in 697. It is the Buddha of healing who vowed to cure the disease of the mind and the body.

Note: Generally Yakushi Nyorai is depicted with a medicine pot on its left hand, but the statue in this temple does not have it.

West Pagoda at Yakushi-ji

Yakushiji temple grounds contains two pagodas. Unfortunately the East Pagoda was all covered up for repairs which is going to last till about April 2020. The East Pagoda is a National Treasure from the Hakuho Period. It is about 34 meters high. The East Pagoda (Toto) dates from around 698 AD. This pagoda, miraculously survived the fire that destroyed Yakushi-ji in 1528. It is the only surviving architecture of the Hakuho Period in Japan.

While the East Pagoda is black in color, the West one is red. The original West Pagoda burned down in 1528 and was rebuilt in 1980.

Pagoda means a grave in the Pali, the ancient Indian language

Daikodo Hall of Yakushi-ji

I walked around the back towards the Lecture Hall. The Kodo (Lecture Hall) was rebuilt in 1852. It is the largest hall in the temple grounds.

This hall enshrines Miroku Triad from the Hakuho Period flanked by two Arhats. The Miroku Nyorai is flanked by Houonrin Bosatsu (left) and Daimyoso Bosatsu (right) as you face it.

Shaka Judai Deshi Jo (Sakyamuni’s Ten Great Desciples)

Behind the sculpture of Buddha, with a thin wall dividing the room, are kept 10 idols of Arhats. The Arhats are said to be the followers of Buddha who have followed his Eightfold Path and attained the Four Stages of Enlightenment and are free of worldly cravings. These 10 Arhats formed part of the First Council in Rajagrha, where they vowed to renounce material life in order to devote themselves more effectively to the relief of human misery.

These statues were sculpted by Shinya Nakamura from Kagoshima Prefecture.

Yakushi-ji was burnt down and destroyed many times by fires, wars and natural disasters. However the biggest damages were caused by fires – first in 973 and then again in 1528.

Today only the Yakushi-ji triad in the Kondo, the Sho-Kannon in the Toindo and the East Pagoda recall the grandeur of its original features.

It was already 4:30 pm and the temples around Nara generally shut down after 5 pm. I took some more pictures of the west pagoda and then walked back to the souvenir stalls.

At the souvenir shop I purchased a photo book, containing photographs of the sculptures at Yakushi-ji. The book contains pictures of many age-old figurines that are rarely displayed. I also wanted to buy a bunch of incense sticks, but they were way too expensive at ¥2000 a bunch.

Before moving out, I asked the person at the counter, how to go back to Kintetsu Nara. He directed me towards the train station nearby, but I was still not too sure with trains, and decided to find the nearest bus stop. I thanked him with a smiling “Arigatou.” I believe one can get away, around Japan with just these three words: Arigatou, Sumi-masen & Gomen-nasai… and not to forget, a Smile 🙂

I walked towards the train station looking for the nearest bus stop. I looked for the time-table at the bus stop, but it wasn’t very clear. A girl, probably also waiting for the bus, asked me about JR Nara Station. I told her I was myself going back to Kintetsu and they were in the same route.

We decided to walk back down the road towards the canal to Toshodai-ji. At Toshodai-ji we asked an elderly lady and she pointed us towards the correct bus stop. We waited there at the stop for a few minutes, along with some other tourists before the bus came along and drove us back to our destinations.

Yakushi-ji at Night

If you wait around a bit for the darkness to set, you can also see the wonderful image of the West pagoda lit up by the bulbs inside the Yakushi-ji complex. The summit of the Pagoda, called Water flame lights up in bright golden as the evening slips into the night.

Yakushi-ji has a lot of history. It is one of the seven large temples in Nara that includes like Todai-ji, Daian-ji, Saidai-ji, Gango-ji, Horyu-ji and Kofuku-ji. I was disappointed at first, not to have seen the black pagoda, but still the grounds are a great place to roam around and witness the moments of glory of Nara.

Thanks for reading. Please leave me a comment if you liked the post or follow my story as I visit one the most overlooked temple at Nara Park – Kasuga Taisha.

When was Yakushi-ji built ?

680 CE near Kashihara. Yakushiji was originally constructed in Fujiwara-kyo south of Nara (present day Kashihara city), and was finally completed in 698. The temple was moved to its present location in 718, after the capital was moved to the north of Nara in 710.

What are Yakushi-ji temple visiting hours?

8:30 – 17:00 (last admission at 16:30)

What is the price of admission tickets for Yakushi-ji?

Only Yakushi-ji: Adults: ¥800
Yakushi-ji with Genjo Sanjo-in: Adults: ¥1,100

When is Genjo Sanjo-in is open to public?

Genjo-Sanzoin is opened only from Jan.1-5, Mar.1-Jun.15, Sep.16-Nov.25

Do they have an official website?

yes, please go here: http://www.nara-yakushiji.com/

Photo Walk to Kofuku-ji

Kofuku-ji is both a landmark and a symbol of Nara. It used to be the family temple of the Fujiwara, the most powerful family clan during much of the Nara and Heian Periods. The temple originally is said to have contained almost 150 buildings in its premises, but only a few have survived, and most rebuilt over the years.

I had a quick breakfast at the Nara University cafeteria and head off to Kofuku-ji on foot using the narrow lanes. The route I love to go to Kofuku-ji is via the Sanjo-dori. It is the happening street in the area with hundreds of shops selling souvenirs and local delicacies. There is always a buzz along the street and I love to visit it often, just to have a good time.

A brief history of Kofuku-ji

Today Kofuku-ji is one of the head temples of the Hosso sect of Buddhism but it has had a very humble beginning. In the year 669 CE, Kagami no Okimi, the consort of Nakatomi-no-Kamatari, founded a Buddhist temple on their family estate in Yamashina Suehara (modern-day Kyoto) to pray for her husband’s recovery from illness.

Her literary works appear in Manyoshu, the oldest extant collection of Japanese waka (poetry in Classical Japanese), compiled sometime after AD 759 during the Nara period. In “Manyoshu,” her name appears as ‘鏡王女’ while in “Nihonshoki” (Chronicles of Japan) it is ‘鏡姫王.’ Her poems are said to be composed after Kamatari’s death, in the memory of her husband. She is also widely considered to be the birth mother of FUJIWARA no Fuhito, who later went on to be the founding patron of Kofuku-ji.

This temple which came to be known as Yamashina-dera was relocated to its present site shortly after the establishment of Heijo as the capital of the empire. The temple was renamed to Kofuku-ji and it grew rapidly in size under the patronage of successive emperor and empresses. During that time the Fujiwara clan had great influence over the imperial family and their blessings to Kofuku-ji, propelled its rise to an important influence even in political matters. In the Heian period (794-1180), the temple assumed control over the Fujiwara tutelary shrine of Kasuga and rose to become the dominant power in Yamato province.

Over time with the decline of the Fujiwara clan, the temple lost its shine. The temple was destroyed by the Taira, rivals of the Fujiwara, in the 12th century Heike wars. Financial pressures eroded the political influence that it had previously enjoyed. In 1595, during the reign of Toyotomi Hideyoshi, the temple was stripped of its last remaining estates and replaced them with an annual endowment of only 21,000 koku of rice. Although this amount was sufficient for the maintenance of the temple grounds, a catastrophic fire in 1717 destroyed most of the temple complexes.

With waning power, Kofuku-ji became one of the primary targets of the anti-Buddhist policies of the early years of the Meiji period (1868-1912). In 1868, the Japanese government brought out an ordinance called shinbutsu bunri, which ordered the separation of Shinto from Buddhism. This brought to an abrupt end the centuries-old tie between Kasuga and Kofuku-ji. After a few years when things calmed down, Kofuku-ji was granted permission to re-establish itself as a religious institution.

As you keep walking along the Sanjo-dori. the road will open up near a pond, that falls on the right. it is the Surosawa pond. On your left, you will find a stone staircase that will take you inside the Kofuku-ji grounds. These stairs always remind me of the end scene from the movie “Your Name.”

As I went up the stone stairs, midway to the top, there is a left path, where you can find a Jizo statue surrounded by idols of little children. I spent some time here with the Jizo. The idol is carved out of a single piece of stone. It reminded me of the stone idols from our Hampi trip. The Sun was soft and I was able to get some nice sharp images.

The Jizo referred to as “O-Jizo-san” in Japanese honorific language, is a deity fondly loved by Japanese people. You will find Jizo statues like this in many places including Buddhist temples, graveyards, beside lakes, and even at the corner of some streets in the cities. If you are interested in exploring more, you should visit the Hase-dera temple in Kamakura which is said to host, on its grounds thousands of Jizo statues.

During colder times, you will find them draped in red. Jizo statues are clothed in red bibs and sometimes also hoods. What is a bit funny for me is that, you might also sometimes find cans of Sake beside the statues. The Japanese mostly pray to the Jizo wishing for protection for their lost baby so their spirits might go to heaven without suffering.

Three Storeyed Pagoda

Just beyond the Jizo statue there lies a three-story pagoda. This Pagoda was originally built in 1143 CE at the behest of Fujiwara no Kiyoko, the consort of Emperor Sutoku. The current pagoda was recreated shortly after the destruction of the entire temple complex in 1811, making it one of the oldest of the structures at Kofukuji.

The first storey contains a set of four murals painted on wooden panels that each depicts a Buddha. In addition, the goddess Benzaiten (Saraswati) is enshrined on the eastern face of the central pillar.

After taking some shots of the pagoda, I retraced my steps back to the staircase. As you reach the top you will find yourself in front of the Nanendo hall or commonly referred to as the Southern Hall. Before you go for the hall, if you check on your right, you will find a Chuyoza, a place to purify yourself before you go to pray at the temple.

It’s not much of a deal, you just take the ladle, fill it with the running water and wash your hands one at a time. In the end, you let the remaining water drip down along the handle of the ladle where you were holding it, in a way cleansing it for the next person to use.

The Southern Hall

The southern octagonal hall was initially built in 813 by Fujiwara no Fuyutsugu, in memory of his father. The current hall is the fourth reconstruction and was erected between 1741 and 1789. Enshrined inside it is a seated image of Fukukensaku Kannon.

The southern hall is opened to the public only one day in the year on October 17th

Some people were praying in front of the Nanen-do hall. The air was smoky with the incense sticks burning on an urn placed in front of the temple. Beside the temple hall, there is a small shop that sells incense sticks for ¥100. You can choose between sticks for praying for either health, happiness, or wealth. The words are written in Japanese only, so you might need someone to assist you if you are not able to understand which one to choose.

A left turn here will take you to the Hokuen-do. It was built in 721 by the Empress Gemmei and Emperor Gensho to commemorate the first death anniversary of Fujiwara Fuhito. The building originally dates back over a thousand years, and their present reconstructions were completed in 1210 respectively. The building also houses some of the temple’s treasured artifacts but is only open to the public only a few days a year. Notably among them is a set of four images of the heavenly kings that were created in 791, the finest examples of Japanese dry-lacquer sculptures.

The building is open to the public only on special days every year. The dates of this period vary every year, so please contact the temple authorities before visiting.

A few steps ahead there is a flat base, where once Kofukuji’s main building, the Central Golden Hall used to stand. It was destroyed in a fire in 1717 and – although a replacement hall was built on a smaller scale in the 1800’s – the original Central Golden Hall was not reconstructed. Reconstruction works are currently ongoing and are scheduled to be completed in the year 2018.

The Central Golden Hall opened in 2018, I have updated the details at the end of the journal.

For me, Kofuku-ji’s main attraction is the five-story pagoda known as Gojunoto. At 50.1 meters, it is the second tallest pagoda in Japan after Kyoto’s Toji Temple. The construction of the Five-storied Pagoda was originally started in 730 by Empress Komyo, the daughter of Kofukuji’s founding patron: Fujiwara no Fuhito.

Over its long history, the pagoda burned down a total of five times, with the latest reconstruction dating to around 1426. Enshrined around its central pillar, on the first story are a Yakushi triad (East), a Shaka triad (South) and an Amida triad (West) and a Miroku triad (North)

Lots of women visiting the temple were in the traditional Kimono. It was a beautiful sight to see them walking past the ancient temple. If you are interested in obtaining a Kimono for rental, there are many places along Sanjo-dori, but you have to book it in advance.

Eastern Golden Hall

Beside the Gojunoto is the Easter Golden Hall. The Eastern Golden Hall (Tokondo) was originally constructed in 726 by Emperor Shomu to speed the recovery of the ailing Empress Gensho. Rebuilt in 1415, the Tokondo hall is dominated by the presence of a large image of Yakushi Nyorai (the Healing Buddha) along with the Bodhisattava Nikko & Gakko. The hall also features seated images of 12th-century wooden Monju Bosatsu and Yuima Koji, surrounded by standing images of Four Heavenly Kings.

National Treasure Hall

The Kofuku-ji National Treasure Hall (Kokuhokan) was erected in 1959 to house images, paintings, ritual artifacts, and historical documents that were enshrined in temple buildings that no longer exist. Among the most notable treasures are an 8th-century statue of Ashura (one of Buddha’s eight protectors) carved in the 8th century, an even older bronze head of Yakushi Nyorai, and 12th-century carved wooden statues of priests with strikingly human facial features.

While entrance to Kofukuji’s temple grounds is free and possible around the clock, there are two areas that require paying an entrance fee: Kofukuji’s National Treasure Museum and the Eastern Golden Hall. The recently renovated National Treasure Museum exhibits part of the temple’s great art collection and is an absolute must-see for lovers of Buddhist art. Among the many outstanding exhibits is the three-faced, six-armed Asura Statue, one of the most celebrated Buddhist statues in all of Japan. Unfortunately for me, it was closed on the day.

Kofuku-ji is a nice place to enjoy the history of Nara. Besides the temple, there are many other things to enjoy in Nara Park. If you are the explorer type, you should also check out Umikodo Pavilion, when looks stunning at night.

Kofuku-ji in Fall

Since I lived nearby, I came to Kofuku-ji many times. This is a shot of the beautiful pagoda during the fall. Nara Park has a brilliant fall and if possible, you should plan a trip at that time. For more information you can check out my journal of Nara during Fall.

Update: Central Golden Hall

The Central Golden Hall was opened to visitors in October 2018. Initially, the hall was constructed between 710 and 714 at the behest of Fujiwara-no-Fuhito. It has had an unfortunate history, with the building burned down a total of 7 times. The most recent of these fires occurred in 1717. With dwindling finances, more than a century passed before a temporary structure was finally erected in 1819.

However, the hall suffered extensive damage due to a leaking roof and had to be demolished in 2000. The newly constructed hall faithfully reproduces the Nara-period original based on archaeological evidence, drawings, and other historical records.

We came back at night to capture the celebration of the opening of this grand hall. At the time of writing this, visitors are not allowed to photograph the inside of the hall.

Later that night, we had a quiet stroll along Surosawa pond. The atmosphere becomes quite calm once the day tourists go back to Kyoto and you can enjoy some quiet time by yourself near the pond. I have spent many evenings here, just sitting and staring at the surroundings. A vending machine nearby will fulfill most of your needs if you are thirsty.

Kofuku-ji is one of the first temples I visited when I came to Japan and it will always have a special place in my memories. If and when you are visiting do not forget to explore Nara Park, it is huge and you will never forget the experience of the deer moving around among humans as you could only imagine in fantasy stories.

Thanks you so much for reading. I hope you have a wonderful time experiencing Nara as I did. Please leave me a comment if you liked my story or if you need to ask anything. I am also available on Instagram if you want to connect. Peace.

Admission Fees to Central Golden hall

Adults: ¥500
School Students: ¥300

Admission Fees to National Treasure Hall

Adults: ¥700
School Students: ¥600

Admission Fees to Eastern Golden Hall

Adults: ¥300
School Students: ¥200

When was Kofuku-ji built?

Kufuku-ji had a very humble beginning and the first structure was built in 669 CE in old Kyoto. It was later moved to Nara and succeeding generations of the Fujiwara clan kept building on it until it became a massive temple grounds comprising of over 140 buildings.

Who built Kofuku-ji

The first structure of the Kofuku-ji temple was commissioned by Kagami no Okimi, the legal wife of FUJIWARA no Kamatari. To pray for the recovery of Kamatari’s illness, she established Yamashina-dera Temple in 669 CE, which later became Kofuku-ji Temple.

The lost city of Hampi

Today we walk among the ruins of an ancient kingdom that time forgot.

The ruins of Hampi

Hampi is an ancient city on the banks of the Tungabhadra River in Hospet taluk of Bellary district in Karnataka. The landscape of this once great city is defined by hundreds of granite boulders, distributed as piles of rocks of different shapes and sizes. But it is not just the unique landscape that has brought me here. The former capital of the Vijayanagara Empire is like an ocean of more than 1600 man-made stone structures, spread over an area of 25 square kilometers. 

Once South India’s wealthiest and most powerful city, it was sacked in 1565 CE by the armies of the Bahamani sultanates. For years, the city lay abandoned until it was rediscovered by the British in the mid-nineteenth century, who went on to loot it further for its priceless ancient statues. In this journal, I will take you on a photo journey of the still preserved 800-year-old temples, market streets, bath pools, watchtowers, palaces, and elephant stables which are sure to take you back in time.

Brief history of Hampi

Hampi used to be the capital of the Vijaynagara Empire where music, art, and sculpture flourished. But long before it was Hampi, it was also Kishkindha, the capital of the mighty warrior Vali. Parts of the Ramanayana have unfolded at various sites around this ancient city. The great sage Madhavacharya – the illustrious commentator of the four Vedas, is also said to have lived on the banks of the Tungabhadra around Hampi.

There are numerous stories about the founding of Hampi. One of the most prominent among them is the tale of brothers Harihara and Bukka Raya, who used to serve under the king of Warangal. Not much is known about them before this time of their life and the stories after, also have their variations.

In the early 14th century CE, South India was subjected to repeated invasions led by the Delhi Sultanate. The Muhammadans had been making inroads into India right from 1001 CE. War followed war, and from that period North India knew no rest. By the end of 13th century, the Mohammedans had begun pressing towards the southern kingdoms. When Warangal was invaded and destroyed in 1323 CE, the brothers fled the kingdom and took service under the chief of Anegundi. Anegundi was not a kingdom, it was a small fortified town, surrounded by lofty hills of granite.

Nicolo, an Italian traveller who visited Vijaynagar in 1420 CE writes about the great city of Bizengali (Bijanagar) situated near very steep mountains. In this city there are estimated to be 90,000 men fit to bear arms.

The brothers were smart and rose in ranks under the service of the chief. Harihara became a Mantri (minister) and his brother Bukka Raya came to be the treasurer under the services of the chief of Anegundi. According to Nuniz, who gives a definitive account of Vijayanagar, Muhammad Tuglaq, having reduced Gujrat, marched southwards through the western ghats and attacked Anegundi. In 1334, Anegundi fell.

Its chief was slain along with all the members of his family. After a futile attempt to govern this territory by means of a deputy, Tuglaq restored the city to the Hindus and promoted the brothers to Rajah and Mantri (minister) respectively.

Harihara Raya is considered the first king of Vijayanagar. He reigned between 1336-1350. The first decision he took was to move their base further south on the southern bank of the Tungabhadra. The river would for some time provide better security from the ever-marauding Muslims.

Seeing the horror brought on by the marauding Muslims, the brothers pledged themselves to the cause of their motherland and their religion. It was by luck or by fate that by the time the early Vijaynagar rulers appeared on the political horizon, the emperors of Delhi were in a decaying stage with civil wars rampant among them. Sick of the tyranny and excesses of Tuglaq, the Deccan rulers revolted in 1347, and the independent kingdom of the Bahmants was for a time firmly established.

Princess Gangambika of Vijayanagara writes about these grave times..
“The Tambraparni river, whose waters were once white with the sandal paste flowing from the breasts of the young girls now flows red with the blood of the cows killed by the cruel muslims”

Bukka Raya, succeeded Harihara on the throne. He defeated the Sultanate of Madurai in 1371 and extended his territory into the south all the way to Rameswaram. His son, Kumara Kampana campaigned with him and their efforts were recorded in the Sanskrit work Madura Vijayam written by his wife Gangambika. Bukka Raya’s 21-year reign (1356–77) the kingdom prospered and continued to expand as Bukka Raya conquered most of the kingdoms of southern India, continually expanding the territory of the empire.

Hampi saw many rulers after Bukka and it rose to its zenith during the reign of the Vijayanagara Kings. Among the kings of Vijayanagara, Krishnadeva Raya ( reign 1509-1529), a man of many abilities and sharp intellect, deserves a special mention. He successfully ruled the region and took the kingdom to new heights. It was during his reign that the city truly flourished and came to symbolize the medieval political culture of south India.

When I was a kid, I was greatly inspired by the stories of one Tenali Rama, a witty jester in the court of the emperor, Krishnadeva Raya.

Ride to Hampi from Toranagallu

I and my wife, Mani were staying at the Hyatt Place Hampi in Torangullu. Hyatt Place Hampi is located in the beautiful landscaped Vidyanagar township, some 27 km away from Hampi and it takes around an hour to reach Hampi.

Hospet is normally preferred for staying when you visit Hampi as it takes a lot less time and there are lots of transport choices easily available. At times it felt we would have been better placed had we booked a hotel in Hospet, but after the amazing service we received at Hyatt, there is no doubt that if we were to visit Hampi again, this would definitely be the place to stay.

The best way to enjoy Hampi is on foot or a bicycle, but since we were staying quite far away in Torangullu, we had to take a rental car. I had already gathered most of the information about the area and the route we would take using Google Maps. From my understanding of the place, it was going to be a long walk, so we started a little late in the day at 11 a.m. from Hyatt Place Hampi.

It was a lazy ride from Toranagallu to Hampi with long stretches of open space and some far-away mountain ranges in the west.

Queen’s Bath

The first piece of history we encountered was the Queen’s Bath. The driver was not accustomed to this place, which resulted in some problems later during the day. He was going past the Royal Enclosure on the Kamalapur-Hampi main road when I spotted it and asked him to stop.

As we entered the complex we were greeted by long high-arch corridors running all around a square pool. The balconies are decorated with three tiny windows each supported by four columns that look like lotus buds. The ceilings were decorated with floral patterns. The center of the pool is about 6 ft. deep and fully open to the sky. The sunlight creates a beautiful ambient glow inside the complex. The Queen’s Bath is surrounded by a moat, used to supply fresh water to the pool. And ahem.. according to history, the only male allowed inside was the King himself.

Chandrasekhara Temple

We walked past the Queen’s Bath towards the Chandrasekhara Temple. The entrance to the temple is magnificent, though in ruins. Inside the premises is a small temple dedicated to the Sun and Moon. The front of the temple is adorned with many columns with depictions of Surya (Sun) and Krishna (an avatar of Hindu God Vishnu). There is very little visibility inside and the idols have been moved to the nearby museum to protect them from vandalism or theft.

Octagonal Bath

Beyond the temple, we could see quite a few more structures sprouting all over the area and we decided to walk on rather than go back to the car. The sun was beating hard down upon us, but we were energized by the mystery of the place. We also saw some local farmers coming down the trail. Some 200 meters away along the trail, we reached the Octagonal Bath. This structure, as the name indicates, is a big bathing area in the shape of an octagon.

The Octagonal Bath was a public bath for the residents of the ruined palaces nearby

From here we could see a cluster of palace bases and we just kept walking towards them. The upper structures of these palaces were generally constructed with bricks and now torn down or weathered over the years. Walking past them we reached the Saraswati Temple. Created in 1554 CE, the temple has some intricate carvings of Krishna, Hanuman & Narasimha.

Royal Enclosure

From the Saraswati temple, we kept going west till we hit the Royal Enclosure area. Not much remains of the Royal Enclosure which was once the Vijayanagara kingdom’s seat of power. The remains of a huge base is all that confirms a massive palace once stood here. In its prime, it housed as many as 45 buildings including the durbar halls, platform, tanks, underground chambers, and temples.

As with all the other features constructed by the Vijayanagara kings, the Royal Enclosure makes ample use of granite and soapstone. All the palaces face the east or the north and were built on raised granite platforms. These platforms feature multiple tiers and are decorated with carved details of flowers, geese, demon faces, elephants, and human figures.

Hazara Rama Temple

The road in front of the Royal Enclosure keeps going north towards the Hazara Rama Temple. It is the only temple situated between the residential and the ceremonial enclosures. Dedicated to Vishnu in his avatar of Rama, this 15th-century temple is known for its sculpted friezes depicting the tale of Ramayana. The temple has a sprawling lawn on its northern side. Two gateways provide access to the temple compound.

Hazara Rama Temple was built in the early part of the 15th century by the then king of Vijayanagara, Devaraya II. It was originally built as a simple structure. It consisted of only a sanctum, a pillared hall, and an Ardha mandapa. Later the temple structure was renovated to add an open porch and beautiful pillars.

Running around the main shrine, you can see the narrative sculptures of Rama and his wife Sita. Created so close to the Royal enclosure, it undoubtedly enjoyed royal patronage.

The interior of the temple has ornately sculpted columns. The temple has an entrance mandapa and a yajna ceremony hall, whose ceiling is designed to ventilate fumes and smoke through the roof. Inside the main mandapa are four intricately carved pillars in the Hoysala style. These carvings include depictions of Rama, Lakshmana, and Sita, Durga as Mahishasuramardini, and Shiva-Parvati. An empty pedestal with three holes signifies that the temple once had idols of Rama, Lakshmana, and Sita.

Not to leave behind the stories of Luv & Kush, the sons of Rama, the Devi shrine at the back tells their tale.

From here Mani pointed out to another cluster of buildings around half a kilometer away. We kept walking for some 20 minutes on the same trail and we reached an underground temple.

It was called Madhava Temple, popularly known as the Ranga Temple. The temple is known for the 3 mt tall Hanuman sculpture. The grounds of this temple have a Ranga Mantapa which was exclusively used for musical and dance performances when Hampi flourished. The pillars of Ranga Mantapa have structural depictions of Garuda, Vitthala, Surya, Balakrishna & Hanuman.

Zenana Enclosure

The Zenana Enclosure is just beside the Madhava Temple but we had ended up at the rear gate. The security guard wouldn’t let us in from the rear entrance and we had to go all around the enclosure, to the front to get the tickets.

The Zenana Enclosure is a large stone-walled compound marked by 3 huge watchtowers. The name ‘zanana‘ which means ‘lady’ in Hindi, kind of suggests that this whole enclosure was a separate area only for women and the watchtowers were more of a lookout from where the women could enjoy the activities surrounding the enclosure.

The Watch Towers along the fortified walls were a much sought after entertainment for the noblewomen residing inside the Zenana Enclosure from where they would pry at the bustling city life.

We saw a few foreigners checking out the ruins over here. Right beside the main entrance on the left is a museum, but it is closed on Fridays. The remains of a large building stands opposite, of which only the three-tiered base remains. The structure on top of the base was probably built of bricks or wood, which was destroyed over the years. Historians tell us that this was a palace for the Queens of Vijayanagar.

Lotus Mahal

At the center of the Zenana Enclosure, lies the Lotus Mahal. The two-storied building was a non-religious building, a kind of a resting place for the Queens and other similarly privileged women meant. The upper storey is provided with numerous small arched windows.

Located at the center of the Zenana Enclosure, amid manicured lawns, the Lotus Mahal was a social gathering place for the noblewomen of Vijayanagar

Beyond the Lotus Mahal, a small gate led us into an open area where you can find a row of huge domed chambers with eleven tall arched openings alternating with walls of blind arches. Thousands of elephants and innumerable army men, on foot and horses, were kept and maintained, to protect the vast kingdom.

Elephant Stables

Only the royal elephants were kept here. Frankly, I have never heard of elephant stables, let alone seen one. Those elephants must have had a charmed life. The open area in front of the building used to be a parade ground for the elephants. The guards’ barracks are located right next to the Elephant stables.

The elephant stable was constructed in the 15th century, during the reign of the Vijayanagara Empire. As the name indicates, the stable was constructed to house the royal elephants of the Vijayanagara Empire.

Cesar Fredric, the medieval travellar, says that he had seen many courts but never anything to compare. The Rayas seem to have kept in the city itself for purposes of defence and protection some 100,000 infantry, 30,000 cavalary and about 4000 elephants, with suitable number of guns and artillery.

The elaborate structure indicates the importance attached to the royal elephants during those days. It also suggests the amazing craftsmanship of the artisans of that era.

We were famished after the long walk in the sun and had some cool tender coconut water. After taking a breather, we walked back towards the entrance.

There aren’t many stores located nearby. Only one shop is there near the entrance and I was able to obtain a bottle of cold mineral water. Our ride was still at the Queen’s bath where we had left it. I called the driver but the novice he was, he took 30 mins to come which should have taken 5 mins. Once he was back, we headed towards the Narasimha Temple.

Narasimha Temple

Constructed in 1528 CE under the supervision of King Krishnadeva Raya, the Laxminarasimha Temple is dedicated to Lord Narasimha, one of the nine avatars of Vishnu. According to mythology, Vishnu had taken the form of a human with the head of a lion to kill the asura king Hiranyakashyapu.

The story goes… when the asura king Hiranyakashyapu learned of the death of his younger brother at the hands of Vishnu in the form of Varaha, he swore revenge. He vowed to make himself mightier than Vishnu. He performed rigorous penance to please Brahma, seeking the boon of immortality. Brahma declined so he continued his penance taking it to even harsher levels and eventually Brahma was forced to grant him an alternate boon. Hiranyakashyapu asked of him – “Then let not death come to me at night or day; by weapon or hand; by club or sword, nor spear nor bow; on earth or heaven, nor the Nether world below; by god, demon, snake nor a being as low; by human or beast, nor any other foe; neither in nor out may Death smite me his blow.” Once he got this boon, he started vandalizing Heaven and Earth. Eventually, Vishnu took the avatar of Narasimha, which was neither man nor an animal, to finally kill him.

According to mythology, the lion face of Narasimha is the 4th incarnation of Vishnu and is also sometimes called Unganarasimha (the ferocious Narasimha) This statue of Narasimha is carved out of a single piece of granite and is the biggest statue in Hampi at 6.7 ft tall. Narasimha is depicted sitting on the coil of a giant seven-headed snake called the Sheshnaga, king of the snakes. The heads of the snake act as a hood above his head.

The original statue is said to have contained an idol of goddess Lakshmi, consort of Vishnu, sitting on his lap. But this statue has been damaged seriously during the raids leading to the fall of Vijayanagara.

Krishna Temple & Baazaar

About 200 meters north of Narasimha Temple is the Balakrishna Temple. Carved pillars at the Balakrishna Temple, depict stories from the Bhagavat Gita. The Balakrishna Temple was created around 1513.

This is one of the temples that has its sikhara somewhat intact. It goes to show the detailing involved in the making of the top section. I can just imagine how it must have felt to walk around the temple city when all its structures were still intact.

The Balakrishna Temple is a complex with many sub-shrines and halls. The interior of these temples is poorly lit with extremely rare windows. Today we can stroll into these temples, but during those days the divinity of the sacred idol was known only to a handful of priests and noblemen. Public display of the idol was strictly forbidden.

One of the prominent historical site, the Balakrishna temple in Hampi was built by the Krishnadevaraya in 1513

Just opposite the temple lies the Krishna Bazaar, a trading place for diamonds and other gems. As we went down the steps, we saw some horses were grazing in the ruins of the bazaar. The vast array of bazaars – semi-intact structures are a direct evidence of the city’s inclination towards trade and its associated methods.

For nearly three centuries, the city of Vijaynagar grew rapidly in wealth and importance. It was talked of as the most splendid city in the world by all those who had the fortune to visit it personally. Traders from Portugal, Persia, Italy, and even Russia came to Hampi and chronicled the grand lifestyle of the city.

Destruction of Hampi

During Krishnadeva Raya’s rule, this trade-oriented city developed and thrived. Cotton, spices, and textiles were traded with the Europeans. The Portuguese traders and the king shared a good and friendly relationship that thrived on mutual benefit and the exchange of goods continuously took place between the two. The Portuguese particularly traded horses for acquiring many items from Hampi.

Domingo Paes, a Portuguese traveler who had visited the metropolis around 1520, had compared Hampi’s size to that of Rome. He wrote about what he has seen in Hampi: its lavish markets and fairs, its rich merchants, streets, rows of houses, and even its food. He wrote about its irrigation and its many ports where the Portuguese had set up factories. His accounts are one of the most detailed and well explained. It is known that such was the wealth of Hampi that gold was openly sold in the market, like any other product.

Barely 35 years after the death of Krishnadeva Raya, the Deccan Sultanate, consisting of Ahmad Nagar, Berar, Bidar, Bijapur, and Golkonda attacked and defeated the army of Vijayanagar Empire in the famous Battle of Talikota in January 1565. At the time of the Muslim conquest, Hampi was a city of rich artistic tradition. Hindu shrines were to be found by almost every hillside. Two hundred years of wealth and planning are reflected in the layout of Vijayanagara.

To safeguard against the looting Muslim armies, Harihara and kings following him gave prime importance to protection against invasion. The city was built like a fortress, lined with massive stone walls, with watchtowers scattered across its length and breadth. The chain of boulder hills also made a natural fortress around the vast area. Regardless of their business or intention, visitors to the city had to travel through the heavily fortified and protected area before reaching the town center. Massive fortifications stood at every possible entry into the main metropolis and in other crucial locations. Watch posts were built along the roads, gates, and hilltops to gain maximum visibility. Despite all these precautions, the Deccan Muslim Confederacy still invaded Vijayanagara and plundered, and desecrated the grandeur of Hampi.

They slaughtered people without mercy, broke down the palaces and temples, and wreaked such savage vengeance on the city that with the exception of a few stone buildings and walls, nothing now remains. With this, the last significant Hindu kingdom in the Deccan came to an end. After the battle of Talikota, Tirumala Raya, the last of the Vijayanagara kings escaped, accompanied by the surviving members of the royal family along with 550 elephants laden with treasures in gold and precious stones to the fortress of Penunkonda.

They still left behind the treasures that lay in several other palaces and underground treasure chambers, waiting to be plundered. After the tragedy at Talikota, hordes of dacoits pounced upon the city and subjected the stores and shops to plunder leaving the city in ruins. The scenes which followed the sacking of this royal city were most heart-rending and painful to read. Judging from the amount of destruction of the palaces, the conquering troops must have spent months pillaging the city. Houses of the common folk, made from mud and bricks were completely destroyed. Only the structures built of solid stones survived. So thorough was the devastation that future rulers, despite several attempts could never re-establish it.

Monuments on Hemkuta Hill

Idols of Kadalekalu Ganesha (Elephant God), on the Hemkuta Hill, Sasivekalu Ganesha, in another part, showcase how massive structures were created out of a single piece of rock. Parts of these temple complexes also contain numerous carvings of mythological importance.

The Hemakuta hill houses the most well-preserved pre-Vijayanagara and early-Vijayanagara temples of Hampi. This hill is sprinkled generously with a large number of temples, archways, and pavilions. The whole of the hill was fortified with tall wide stonewalls, the ruined remains of which can be still be seen.

These boulders date back to more than 3 billion years and are believed to be the earliest solidified rock on the planet. 

Read more about the monuments on Hemkuta Hill.

Virupaksha Temple

As we started our descent from Hemkuta Hill, we could see the Virupaksha temple complex. This temple predates the Vijayanagara kings and is still an active temple in Hampi. I was pretty tired by the time we reached Virupaksha temple. There was quite a crowd around and a few devotees were placing diyas on the road. It being Dusshera in India, they probably had some festivities planned for the evening.

Read more about the Virupaksha Temple.

We just watched the temple from outside. I had gotten thirsty and we had left the Water bottle in the car at the Balakrishna Temple. I tried calling the driver but the network was unavailable. We took a short walk on the Hampi bazaar street. On the left was a row of shops. I found a store that was selling mineral water apart from some other snacks. After taking in a few gulps we walked towards the auto/car parking area. We still didn’t have any phone network, so we hired an auto to drive us back to Balakrishna Temple. On reaching the car I asked the driver to take us to our last stop of the day, Vitthala Temple.

He told us that to reach Vithalla Temple we had to take a long walk along the Tungabhadra. it was only later we came to know that there is also a route where you can drive all the way to the Vittala Temple. On the way, we chanced upon another temple in ruins. It is one of the hidden temples of Hampi located beyond the Matanga hills. The location of the temple is secluded and off the more traveled path, the temple is much less crowded as compared to many other tourist attractions in Hampi.

We got down at Virupaksha Temple parking lot and walked back along Hampi Bazaar street. At the end of the street, there was a line of decorated steps leading to a monolithic Nandi statue.

River Tungabhadra

We asked a few locals and they guided us on the trail. After some time we reached a path made of stones parallel to the banks of the Tungabhadra river. The river at this point is forced into a narrow gorge, hemmed by granite hills. Monsoon had just ended but the river was still very calm. After walking for about 30 min we reached a beautiful spot on the banks of the river. Over the years, the flowing water has polished the rocks that border the river. The river was also known as Pampa in ancient times. We sat there for a few minutes enjoying the late afternoon and cooling our heels in the flowing waters of Tungabhadra. After some rest, we started back on the trail. Quite a few people were coming back on the same trail, so it wasn’t difficult to follow.

Achyutaraya Temple

The Achyuta Raya Temple was built in 1534 CE during the rule of Achyuta Deva Raya, one of the emperors of the Vijayanagara Empire. He came to power by succeeding his elder brother Krishna Deva Raya in the year 1529.

The main idol worshiped in the Achyuta Raya Temple is Lord Tiruvengalanatha which is, an avatar of Vishnu. The temple was initially known as Tiruvengalanatha Temple. However, later on, it came to be called after the king in whose reign it was built. Since then, it became widely known as the Achyuta Raya temple. The towers, pillars, and walls have exquisite carvings and ornamentation. Major parts of the temple are in a damaged condition. Although it is in ruins, the temple does not fail in grandiosity and its magnificence even today.

The principal shrine of the temple is located in the center of a pair of rectangular concentric enclosures. There are pillared verandas on the interior flanks of the two courtyard walls. The outer walkways are in a state of decay, collapse, and disintegration. The temple is distinctly visible from the top of Matanga Hill. It is at the end of the abandoned Courtesan Street.

On entering the inner court one can spot a chamber that is facing the porch leading to the central hall. There is a small shrine chamber that once sanctified an image of Garuda. The carvings are done on monolithic blocks of rocks. The statues and sculptures on the pillars reveal themes like Vishnu blessing an elephant, Krishna practicing his flute while the calves are watching this scene with interest, and infant Krishna dancing with a snake and holding it by the tail. There is a Mandapa, a marriage hall of the Gods, and the Goddesses for the yearly nuptials.

Dusk was almost setting in as we reached Vitthala Temple. Just before the Vitthala Temple, there is a monument popularly known as the King’s Balance. The stone frame is all that remains from the original structure that was supposed to work like a weighing scale. It is said that king Krishanadeva Raya, used to weigh himself here with gold, silver, and precious stones, and distribute it to the Brahmans on special days.

Vitthala Temple

The Vitthala Temple is Hampi’s crowning glory and a photographer’s delight. Vitthala is the Krishna avatar of Vishnu, worshiped in these parts as their cult deity. The temple is built in the form of a sprawling campus with compound walls and gateway towers. There are many halls, pavilions, and temples located inside this campus. It is one of the largest temples of that period, started under the patronage of Proudha Devaraya, also known as Devaraya II. He ascended the throne in 1422. and ruled up to 1446 A.D. Substantial portions of the present structure were added by Krishanadeva Raya during his 21-year reign.

Entry to the Vitthala Temple requires a ticket. The temple is built on a sculptured decorated plinth. The Sabha Mantapa (meeting hall) pillars are massive, carved out of single granite blocks. To the north of the Sabha Mantapa is the Narasimha Mantapa, where a pillar has the sculpture of Narasimha and its various other forms. The eastern hall of the Mahamandapa is the Hall of Musical Pillars. Each of these pillars is said to have generated music on tapping and are carved with figures of musicians, musical instruments, and dancers. However, it is off-limits to visitors now; since people used to break the pillars trying to get music out of them.

Two other prominent structures inside the complex are the Kalyana Mandapa (for marriages) and the Utsava Mandap (for festivals). The sky had become vividly purple and looked amazing with the silhouette of Anjanedri Hill in the background. We strolled around the temple grounds, talking and checking out the carvings. After some time we came out and walked towards the left of the temple towards what looked like another Mandapa. We sat there for a few minutes taking in the beauty of the place.

A one-day trip obviously does not do justice to all the monuments. Hampi is a photographic pilgrimage. We spent some amazing time at the Zenana Enclosure, Balkrishna Temple, and Hemkuta Hill but breezed past Lakshmi Narasimha Temple, and Kadalekalu Ganesha and Sasivekalu Ganesha Temples, Virupaksha Temple, Vitthala Temple, and a few others.

Even though the city is considered to be around 800 years old, recent excavations around Anegundi have unearthed archaeological artifacts dating back to the 3rd century BC. These findings show that the Vijayanagar area was densely settled for a long period even before the creation of the empire. The present buildings must have been left alone by the Mahomedan conquerors apparently on account of their utter insignificance – in comparison with the grand edifices which they destroyed, to leave no traces of their enemies.

The Hampi Group of Monuments was inscribed as World Heritage Site (WHS) by UNESCO in the year 1986. Fourteen monuments were covered initially in this inscription and today fifty-six monuments protected by the ASI are considered as World Heritage. Due to the recent jump in tourism and vandalism of this great city, UNESCO has listed it as a “threatened” World Heritage site. Mani was already planning to come back and so was I.

Visitor Information

Hampi is hot during summers and exploring even parts of the ancient city involves a lot of walking. I would recommend visiting between October to April and spend at least two days to truly enjoy the vast heritage of Hampi. Even if you want to explore alone, it is a good idea to hire a Guide, they will tell you the amazing stories behind the ruins. If you don’t know the story a ruin is just a ruin. 

If you can withstand a drive of 3 hours, there are a couple of interesting heritage sites near Hampi like Badami & Pattadakal that are wonderful places to enjoy more ancient architecture

What is the best time to visit Hampi?

It is a good time to visit Hampi during the monsoon season between July and September or during the winter months between November to February. If you are interested in catching up with some religious events, January-February is a good time to witness the legendary Virupaksha Temple Chariot Festival and the annual Purandaradasa Aradhana Music Festival at Vitthala Temple.

Admission Fees

Most of the areas around the heritage city are free to access. You will need to purchase admission tickets at Vitthala Temple and The Lotus Mahal.

Vitthala temple: Open between 6 am and 6 pm, the entry ticket for Indians and tourists from SAARC and BIMSTEC countries is ₹30 per person. For foreigners, the entry ticket is priced at ₹500.

Lotus Mahal: The entry fee of lotus mahal is ₹10 per person for Indians. For foreigners, it is priced at ₹250.

Photo Walk to Bhoga Nandishwara Temple

It’s a breezy Friday morning and today I head out to a 1200-year-old temple in the outer reaches of Bangalore.

Bhoga Nandishwara Temple

The Bhoga Nandishwara temple was built in the 9th century and is a classical example of Dravidian Architecture. It is located in a small village called Nandigram, some 30 km from Bangalore. This village is surrounded by five hills – Nandi Hills, Brahma Giri, Vishnu Giri, Divya Giri and Skanda Giri. The temple is dedicated to Lord Shiva and is considered one of the important pilgrimage sites for Shaivites in the state.

The temple foundation is said to have been laid by Queen Ratnavali of the Banas in around 810 CE. Thereafter the temple underwent many additions and modifications especially during the reign of the Vijayanagara kings.

How to reach Bhoga Nandishwara by bus

I took a bus ride from home to Majestic Bus Stand. Thereafter I took a bus for Devanahalli. At the Devanahalli bus stand, I had to wait for some time looking for a bus to Nandi Cross. At Nandi Cross, there is an auto stand. They charge around Rs. 60 for a ride to the temple. It takes about 30 mins to reach the temple along the Nandi Hills Road. On the way I passed some lovely boulders and grape orchards.

The Courtyard

The Bhoga Nandishwara temple is unlike any other temple I have seen. It is built like a fort with an outer wall enclosing a huge courtyard, the size of a football field. Vehicles are not allowed inside the courtyard.

You can always find some monkeys loitering around the temple grounds. Do take care! they are not very friendly especially if you are carrying any eatables in your hand.

A gravel path leads up to the main entrance gate. Just before the entrance, you find a podium of sorts on your right, almost in ruins.

A few paces from here, near the main temple gate, one has to leave their shoes behind at a makeshift shoe rack. Chances are you might not find any person in charge of the shoes.

Opposite the shoe racks one can find a number of water taps to wash up before you enter the temple.

As I made my way inside the temple, on the sides you can find the stone-carved Apsaras greeting you at the gates. These girls in dancing poses are almost a signature style of most temples in Karnataka.

The temple is built in the Dravidian style of architecture, characterized by its tall gopuram (tower), large mandapas (halls), and elaborate carvings. The temple’s main sanctum sanctorum houses a large linga (phallic symbol) of Lord Shiva. I found a big crowd was gathered for a marriage ceremony in the “Kalyana Mantapa.” The main temple, the Bhoga Nandeeshwara has a majestic Shiva Linga, the sacred symbol of Lord Shiva. Photographing the linga is prohibited. Right in front of the stone idol, sits a Nandi, carved in black stone.

The temple is also known for its unique architectural features, such as the Mukha Mantapa (front hall) which has a large collection of intricate carvings of different Hindu deities. The temple also has a large Nandi (bull) statue, which is considered the vahana (vehicle) of Lord Shiva. The Nandi statue is carved out of a single piece of stone and is considered one of the largest Nandi statues in the world.

The temple was originally dedicated to Shiva and Parvati and the Nandi is a common sight at all temples dedicated to the Hindu god Shiva. The main hall is the most beautifully decorated with carvings on each pillar. One of the most striking features of the temple is its intricate carvings. The temple is adorned with intricate carvings of various Hindu deities and other religious symbols. The temple’s gopuram is adorned with intricate carvings of various Hindu gods and goddesses, including Lord Shiva, Lord Vishnu, and Lord Brahma. The temple’s mandapas are also adorned with intricate carvings of various Hindu deities and other religious symbols.

After watching the marriage ceremony for a few minutes, I moved on to the other areas of the temple.

On the right, there is a small staircase that leads to the back of the temple complex. Once I came down and turned back, I was pleasantly surprised to see a lovely elephant carved on the side.

The temple grounds actually houses three separate temples. Even though each of the temples were built in different periods, it is impossible to make out any difference in the way there were constructed.

Girijamba Temple

The temple on the side is known as Shri Girijamba Temple. The walls of the temple contain some exquisite wall carvings depicting the legendary stories of the Hindu Gods.

There is also a Nandi idol made in black stone in front of this temple. Few Kannadiga inscriptions dating back centuries can also be seen on its walls.

The columns holding the roof are made of a single stone with exquisite and intricate carvings of Narasimha and other deities. This is a close-up shot of the Hindu God Vishnu.

You can see many such intricate carvings here that have stood centuries of weathering.

Vasantha Mantapa

As I moved on towards the back of the temple, I found myself in front of the Vasantha Mantapa. This structure was added in the 13th century by the Hoysala rulers.

You can also find some columns carved in the appearance of a Yali, mythical creatures that have the head of a lion and the body of an elephant. These Yali pillars in the Vasantha Mantapa are also a Vijayanagara era addition at Bhoga Nandeeshvara temple complex.

Shringa Theertha

After fully checking out the main temple grounds, I moved into a side compound that houses a large indoor water pond. This section of the temple is known as Sringeri Teertha. The Kalyani or Pushkarni (temple tank) was added by King Krishnadeva Raya during the heights of the Vijaynagara Empire.

Such a historical place cannot be without its mystical stories. One of them goes like this…

It is said that Nandi, the bull plunged his horns (shringa) into the ground for water. And the water of Ganga gushed from it. Hence the name Shringa Teertha. More on the lines of logic a renowned sage named Shringi used to meditate here and the name stuck.

The best time to visit the Bhoga Nandeeshwara temple is during Shivaratri and Deepawali. The temple is known for its unique architecture and intricate carvings, which are a testament to the skill and craftsmanship of the artisans who built it. The temple’s intricate carvings, unique architectural features, and the Nandi statue make it a unique and worth visiting place.

Thanks for reading. Please leave me a comment if you liked the post or follow my story as I visit the beautiful meadows of Ooty.

Finding peace in Bylakuppe

Today we are going to explore Bylakuppe, a peaceful Tibetan refugee settlement near the town of Kushalnagar in Coorg.

Namdroling Monastery in Bylakuppe used to crop up regularly in my searches for interesting places to visit in Karnataka. Desperate to recover from the fatigue caused by urban living, I sought out this Buddhist monastery, to spend some time in peace.

Bangalore to Kushalnagar

Mani and I were on our first exploration trip in the southern part of India. The ride from Bangalore to Kushalnagar was just around 5-6 hours. We booked a rental car along with a chauffeur for the full trip. We had reserved “The Casiita”, a cottage-type resort in the quaint town of Kushalnagar. Having a car at our beck & call turned out to be very helpful, as we had to head out into the town every night because our lodgings didn’t serve any food apart from tea and biscuits.

Kushalanagar is the second largest town in Kodagu district, bordering Coorg. According to a popular myth, the name was given by Hyder Ali who was camped there when he received news of the birth of his son Tipu and named it Kushyal nagar (town of gladness).

One of the earlier mentions of Kushalnagar can be found in Tipu Sultan’s courtier-cum-biographer Mir Hussein Kirmani’s writings in the History of Tipu Sultan: Being a Continuation of The Neshani Hyduri.

Unfortunately, the town residents were not so “glad” when in 1788, Tipu marched into Kodagu and scorched entire towns and villages in Kushalapura (today’s Kushalnagar), Talakaveri and Madikeri.

Namdroling Nyingmapa Monastery

The next day, we started from our resort at around 9 a.m. The sun was bright and the skies were blue. The town center was some 10 mins drive away. Once we were in town, we could find quite a few eateries. After a light breakfast of bread & eggs, we started for Bylakuppe which is about 6 km from Kushalnagar.

It takes about 30 minutes from the town center to reach the Tibetan settlement off the Mysore-Madikeri Road. We passed quite a few large tracts of empty fields along the way. The roads were decorated on both sides with colorful paper hung on a string, dancing crazily in the wind.

As we approached the monastery, the surroundings began to change towards vast stretches of flat fields interspersed with tri-lingual banners honoring the Dalai Lama in English, Tibetan, and Kannada. A few minutes into the drive we passed through what appeared to be a marketplace with many Tibetan restaurants. The area was teeming with shaven monks in their flowing dark red robes. The only signs that we were not in Lhasa but in a village in south India were the Kannadiga-speaking street hawkers.

Once we reached the Namdroling Monastery, the driver dropped us off and parked the car just opposite the main gate in a parking area for tourists. Near the monastery is a small bazaar known as “Camp 4 Shopping Center.” You can find several shops selling Tibetan souvenirs. We decided to check it out later on our way back and headed towards the entrance gate.

Beyond the gate is a huge open space, the size of a football field. As we walked towards the main entrance of the monastery, a couple of shops inside the premises were selling souvenirs and snacks as well. During festivals, this main courtyard becomes an open stage where masked dancers swirl in colorful costumes to the sound of gongs and massive ceremonial trumpets. After crossing the courtyard, we went past a small corridor that led to the main temple. There was so much silence, I was feeling guilty to even speak.

A brief history of Namdroling Monastery

To visit such an amazing place and not know the history makes me feel empty inside. So, before coming, I had breezed through some pages on the internet about this place. In the 1960s, the Tibetans facing Chinese invasion were fleeing Tibet in droves and found refuge in a number of settlements in India. During the same period, a monk named Penor Rinpoche, who was the 11th throne holder of the Palyul lineage of Tibet led his followers to Bylakuppe, a small village in Karnataka.

In 1963, he established Namdroling Monastery in the village with an aim to help the relocated monks live a peaceful life and continue their spiritual pursuits. Initially spread over an area of 80 sq. feet, a temple was constructed of bamboo from the forest donated by the Indian Government to the Tibetan exiles. The original name given to the monastery was Thegchog Namdrol Shedrub Dargyeling.

Though Bylakuppe is still referred to as a refugee settlement, it has grown into a full-fledged town. It is the second-largest Tibetan settlement outside Tibet, the first being Dharamsala. The village consists of two Tibetan refugee settlements, namely Lugsum Samdupling which was established in 1961 and Dickyi Larsoe which was set up in 1969. In 1999, a massive monastic temple, the Padmasambhava Buddhist Vihara, commonly called the golden temple, was built here. The Dalai Lama inaugurated the monastic temple which has grown into a much sought-after tourist destination.

Unfortunately, even after six decades, because of no support from the UN, the Tibetans have not been able to return back to their homeland. Now with a growing number of schools and monasteries, Bylakuppe appears more like a center for Tibetan Buddhism rather than the refugee settlement it started out as.

Today the monastery is home to nearly 5000 monks and nuns, renowned as a center for the pure upholding of the teachings of the Buddha and popularly known as Namdroling Monastery.

Zangdog Palri Temple

The first building inside the compound, right next to the entrance is the Zangdog Palri Temple. A massive photo of Guru Rinpoche is displayed on the facade of the temple.

The Zangdog Palri Temple hosts five gold-plated statues including Buddha, Padmasambhava, and Amitayu.

It’s difficult to capture them together because of the huge stupa in the middle of the room. The hall is heavily decorated with a mesmerizing mandala adorning the ceiling in the center of the room.

The sides of the ceiling taper down to form an inner rectangle also decorated with various deities, some in dancing poses and others playing traditional Hindu instruments. Usually, devotees seek blessings by lighting the incense sticks after which they sit on the carpet to imbibe the piousness and spirituality radiating at this place.

Padmasambhava Buddhist Vihara / Golden Temple

After spending some quiet time in front of the Buddha, we moved on towards the Golden Temple past the calm landscaped gardens. The architecture of the temple is in Tibetan style – with vibrant colors, artistic designs, sculptures, and paintings. The golden-colored deer and the wheel symbol of Buddhism crown the shrine. Wide steps lead into the temple with two life-size lion replicas on either side.

Before you step inside the hall, you are welcomed by this red door with an intricately crafted door handle. The Tibetan doors are no less than an astounding piece of art. Brass ornamentation, exquisite colors, holy symbols and decorative paintings are Tibetan traits of door decorations.

Inside there are three enormous gold-plated statues of Buddha Shakyamuni (60 feet), Guru Padmasambhava (58 feet), and Buddha Amitayus (58 feet) set against intricate murals. The idol in the middle is of Sakyamuni Buddha or Gautama Buddha flanked by those of Guru Padmasambhava to his right and Amitayus to the left. They are made out of copper gilded with gold. The inside of the statues contain scriptures, relics of the masters, small statues, and clay stupas.

Once inside the temple, you are almost immediately drawn to the three imposing gold-plated statues. The center statue is Buddha Sakyamuni, the founder of Buddhism, who was born to King Shudodhana and Queen Mayadevi at Lumbini (currently in Nepal), about 2500 years ago. The altar is decorated with flowers, candles, and incense.

For those who don’t know: At the young age of 29, leaving the luxuries of the palace, Prince Siddhartha set out to search for an everlasting solution to end the cycle of birth and death that has tormented all beings from time immemorial. After many years of serious practice, he attained enlightenment under the Bodhi Tree in Bodh Gaya and became a Buddha.

The statue to the left of Buddha Sakyamuni is Guru Padmasambhava, also known as Guru Rinpoche. As prophesied by Lord Buddha, Guru Rinpoche was born twelve years after the passing of Lord Buddha, on Lake Sindhu, in the land of Oddiyana (present-day Afghan-Pakistan border). He is considered to be the heart emanation of Buddha Amitabha.

The statue to the right of Buddha Sakyamuni is Buddha Amitayus, the Buddha of Long Life. Buddha Amitayus achieved Buddhahood countless eons ago, but his activity still remains connected with extending the lifespan of beings.

The prayer hall inside can house a few hundred monks at a time. The spacious prayer hall has seating arrangements in rows – for the monks – with prayer boxes and related artifacts. As we entered the hall, prayer was currently in session. The chanting of the mantras accompanied by the sound of drums and cymbals resonate with the place, creating a divine atmosphere.

Once you are inside the temple, please try to keep silent as it is one of the requisites inside the holy complex.

Tibetan Buddhist monks normally wear red costumes. The color red is auspicious in Tibetan culture. It is a sacred color, one of the colors of the five Buddhas and the color of the monk’s garments. It is believed to have protective qualities and is therefore often used to paint sacred buildings. The only color that supersedes red in Tibetan culture is the yellow color.

There is an ancient story that tells how yellow became the sacred color of Buddhism. When Gautam Buddha, the founder of Buddhism, left the throne to live a simple and thrifty life, he wore the white cloth that was used to wrap dead bodies. The cloth was tanned by the sun and moistened by the rain, and it gradually became wheat-colored.

According to historic documents, even a patch of yellow on the clothes of an average person caused people to salute him. It tells us that yellow was an exclusive color for monks.

Yellow was slowly replaced by red because Tibetan ethnicities increased their exchanges with Han ethnicities. To differentiate from the yellow that the royal family used, they changed into dark colors. Dark red is a mixture of red and black.

Today, Tibetan Buddhist monks normally wear red costumes. Yellow ones are seldom worn.

This is one of the rare monasteries where photography is allowed even inside the temple.

The walls of the Golden Temple are adorned with colorful paintings depicting gods and demons from Tibetan Buddhist mythology. One mandala that caught my attention was that of the Mahākāla. Mahākāla is the enraged form of the gentle and empathetic Avalokiteshvara Bodhisattva. In Tibetan iconography, Mahākāla is usually black although he appears in other colors in different paintings like the one below.

Here the Mahākāla is depicted in brown-reddish color. He has six arms and three bulging eyes with flames for eyebrows. He is adorned with a crown of five skulls, representing the transmutation of the five vices (pride, anger, ignorance, jealousy and attachment) to virtues.

In Mahākāla’s arms is Ekajati, also known as “Blue Tara.” In the mandala, Ekajati’s single eye gazes into unceasing space with a single breast that “nurtures practitioners as [her] children.” She is naked, like awareness itself, except for a garment of tiger skin around her waist. She is ornamented with snakes and a garland of human heads. Her body is deep blue in color. She stands on a single leg. With that foot, she steps upon a corpse.

According to Hinduism, Mahākāla is the ultimate form of Shiva, the destroyer of all elements. There is nothing beyond him, no element, no dimensions, and not even time. That is why he is maha (greater) kaal (time). In front of him is his consort is symbolized as Kali. Both Mahākāla and Kali represent ultimate destructive power, not bounded by any rules or regulations. They have the power to dissolve even time and space into themselves and exist as Void at the dissolution of the universe.

The two deities are surrounded by many kings with similar angry faces. The wrathful appearances of these kings are attributed to their ability to ward off all evils around and protect us.

We sat there for a long time as the hymns dissolved into a calming and blissful silence. This kind of place gives me a sense of isolation from the noise of the outside world. I am not religious. I was raised as a humble human being and my parents never asserted any kind of religious beliefs on me. But at some point in time, the temples’ serenity quietly slipped into my soul.

For people who are interested in learning more about the religion, the monastery is not just a temple complex. It also offers a structured course in Buddhist teachings at The Ngagyur Nyingma Institute. Tibetan history & Buddhism, ritual dance, music, mandala construction, and chanting are some of the subjects covered. The higher course focuses on sutra & tantra teachings of Buddha with debates and discussions on commentaries by scholars.

In my childhood, I was very much an admirer of Buddhism and on certain days did go through an urge to indulge in its teachings.

Before exiting the monastery, we lumbered around the souvenir shops. Tibetans have a penchant for colorful handicrafts like handwoven sweaters, shawls, and carpets. Giveaways like prayer wheels, caps, handbags, and umbrellas can be bought at a store located on the premises. Around it, you will find various stores selling traditional Tibetan jewelry and other artifacts. I purchased a small bell to tie around the door to the house.

Apart from these two attractive temples, the Monastery also has many other smaller temples like the Vajra Kilaya Temple and the Tara Temple. At the northern periphery is a series of 16 stupas exhibiting relics and scriptures of Buddhist teachings. Apart from the religious structures the market area also has a wonderful cafe. You can try their Tea with Yak milk. Although I should alert you it tastes a bit salty.

Potala Restaurant

While coming back, we decided to try one of the local Tibetan restaurants. There were a few, and all were very busy. We finally decided on the Potala Restaurant. It is a trendy restaurant on the first floor in the center of the marketplace. All individual tables were taken so we sat down at a large shared table with other guests. It took some time coming but soon we had our dumplings and some Tingmos (steamed bread in Tibetan cuisine) delivered to us famished souls.

You can shop for Tibetan and Chinese handicrafts, and decorative and religious items. The tiny Tibetan colony here is an ideal escape from the hustle and bustle of city life. The enclosed calm and the spiritual ambiance of the place welcomes all the visitors. Along with Golden Temple/Monastery, there are many other sightseeing places near Madikeri, making it an ideal weekend getaway from Bangalore.

The best time to visit the temple is during the festive season. Various masked dances in their colorful attires can be seen performing their traditional dances in the main courtyard during the festival. During this time, the main courtyard turns into an open stage for masked dancers and performers to present live performances amid enthralling traditional music. The Tibetan New year (Losar) which usually occurs in the month of February or March is also a great time to plan your visit.

Please leave a comment if you liked my story or follow our journey as we head out to see the birthplace of the mythical river Kaveri.

What are the visiting hours of the Golden Temple?

The Golden Temple is open for visitors from 7 am till 7 pm daily.

How to conduct yourself inside the Golden Temple?

Inside the temple, please refrain from running and shouting. Please do not touch the statues and paintings. As the temple is a place of prayer and meditation, please keep silent and refrain from disturbing other visitors.

Why is the monastery called the Golden Temple?

The actual name of the temple is Padmasambhava Buddhist Vihara, but local people and newspapers tend to refer to it as the Golden Temple.

When was the Golden temple constructed?

The construction of the Golden Temple began in 1995 and it was completed in 1999.

Where can I find the official information on Namdroling Monastery?

https://www.namdroling.net/

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