Buddha Śākyamuni,
probably Kurkihar,
circa mid-9th century
Courtesy of Asian Art Museum of San Francisco
#Archaeology #Hindutva #हिंदुत्व #Janeu 5/
Tārā,
Nālandā,
circa 10th century,
Indian Museum
#Archaeology #Hindutva #हिंदुत्व #Janeu
6/
Mārīcī
Nālandā,
circa late 10th century,
Indian Museum
#Archaeology #Hindutva #हिंदुत्व #Janeu 7/
Buddha in bhumīṣparśa mudrā, Hasra Kol,
Bihar,
circa 10th century,
Patna Museum
#Archaeology #Hindutva #हिंदुत्व #Janeu 8/
Avalokiteśvara with Tārā, Bhṛkuṭī, and Hayagrīva,
Nālandā,
circa late 10th century,
ASI Nālandā Site Museum
#Archaeology #Hindutva #हिंदुत्व
#Janeu 9/
Buddha in bhumīṣparśa mudrā, Vikrampur, Dhaka district,
circa 11th century
National Museum of Bangladesh, Dhaka
#Archaeology #Hindutva #हिंदुत्व #Janeu 10/
Khasarpaṇa from Mahākālī
house of Babu Bhuban Chandra Mitra in Nahapara,
image: N.K. Bhattasali, Iconography of Buddhist and Brahmanical sculptures in the Dacca Museum (1929), plate VII-a
#Archaeology #Hindutva #हिंदुत्व #Janeu 11/
Buddha sculpture from Antichak, India, ca. 11th–12th centuries. Bronze, h. 6.5 cm. Archaeological Survey of India Office, Patna, India
#Archaeology #Hindutva #हिंदुत्व #Janeu 13/
Sealing with Enshrined Buddha figure and ye dharmā verse (also called dharmā-relic verse or Buddhist formula), Bodhgayā, ca. 11th century. Cleveland Museum of Art, Cleveland, OH Image courtesy Artstor
#Archaeology #Hindutva #हिंदुत्व #Janeu 14/
The Buddha triumphing over Mara
850–950
India; probably Kurkihar, Bihar
Basalt
The Avery Brundage Collection
Avalokiteśvara
Sri Lanka,
6th–7th century
Excavated from Khuan Saranrom, Phunphin district, Surat Thani province, southern Thailand, in 1961
National Museum, Nakhon Si Thammarat, Thailand
#Archaeology #Hindutva #हिंदुत्व #Janeu 17/
Avalokiteśvara ?
Southern India, ca. 6th century
Recovered from Krishna River delta, Andhra Pradesh,
Victoria and Albert Museum, London
#Archaeology #Hindutva #हिंदुत्व #Janeu 18/
Prajñāpāramitā, Goddess of Wisdom
Sri Lanka, probably Polonnaruwa,
ca. late 8th–9th century
Reportedly found in southern Thailand
Victoria and Albert Museum, London
The earliest Pyu images of the Buddha in Myanmar, and among the earliest ones in Southeast Asia as a whole, appear on the great silver reliquary that was the centerpiece of the Khin Ba relic chamber
Buddha Seated under the Bodhi Tree
Thailand (Buriram province, probably Prakhon Chai)
7th–9th century
#Archaeology #Hindutva #हिंदुत्व 21/
Buddha Meditating Under the Bodhi Tree,
ca. 900 C.E. Granite, 69 1/2 x 31 1/2 x 18 1/2 in., 2357 lb. (176.5 x 80 x 47 cm, 1069.13kg). Creative Commons
Nagapattinam, Tamil Nadu, India
#Archaeology #Hindutva #हिंदुत्व #janeu 22/
This Buddha’s sculpture found inside the Suryanarayan and Papanaseswara temples, Buddha can be seen seated under the Bodhi tree in Dhyanamudra (contemplating meditation), with an attendant’s sculpture carved above, below and on his left side.
10 th century
#Archaeology #Hindutva #हिंदुत्व #janeu 22/
This is probably the oldest proof of #Buddha wearing #Janeu
~1st century ce
National Museum Delhi
#Archaeology #Hindutva 23/
#Buddha statue wearing #janeu
Sanchi Stupa
#Archaeology #Hindutva #हिंदुत्व 24/
Avalokiteshvara Padmapani
Nagarjunakonda, Andhra Pradesh, India
DATES 3rd-6th century
Padmapani, the Lotus Bearer, is the most important of all bodhisattvas. Embodying compassion, he is the presiding deity of the present kalpa (eon).
Brooklyn Museum
Nepal
DATES 12th-13th century
24/ #Archaeology #Hindutva #janeu
25/ Seated Tara, 9th century with #janeu
#Archaeology
26/ Mother Maya Devi wears a 'Janeu' while an attendant cradles Shishu Buddha in this sculpture from Bihar, 9th Century ce.
27/ Isrumuniya lovers
4th -6th Century.A-D. Gupta style carving represent Dutugemunu's son Saliya wearing a #Janeu and the special class (Sadol Kula) maiden Asokamala whom he loved, in Anurâdhapura Museum, Temple d'Isurumuniya.- Sri Lanka.
#Archaeology
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You already know that for over 2,000 years, Indian smiths forged steel so sharp it cut European swords in half. So resilient it became legend across continents.
By 1900, those same smiths were classified as backward. Primitive. Incapable of innovation.
What happened between? 🧠⚔️ You don't know!!
A 5-step manual for erasure. READ On 👇
#decolonisation #UncropTheTruth
1/7
Step 1: Extract the technique
Indian wootz steel arrived in British laboratories in 1795. Samples were analysed, chemical compositions documented, papers published in the Royal Society. The steel was credited to "Eastern origin." The smiths who forged it? Unnamed. Untraced. Irrelevant.
The technique was extracted. The technician was erased.
2/7
Step 2: Disrupt the ecosystem
Wootz steel required specific forests for charcoal, particular ores, seasonal smelting cycles. Colonial forest laws between 1855–1878 criminalized wood collection, turned smelting zones into "reserved land," cut access to raw materials.
The furnaces went cold. Not because knowledge disappeared, but because resources were locked behind permits the smiths couldn't obtain.
1/ When artefacts disappear from protected monuments, the response is usually administrative.
Files are opened, reports are written, and records are updated.
By the time this happens, the loss has already occurred much earlier.
2/ Many antiquities under protection are still incompletely catalogued, irregularly verified, or stored without consistent physical security.
In such cases, legal custody exists on paper, but effective control on the ground is weak or absent.
3/ Once local community presence was removed from many sites, informal and continuous surveillance disappeared with it.
As a result, losses are often discovered only years later, during audits or inspections, when recovery is no longer realistic.
(3/5)
#GemsOfASI #12
Ritual bans, policing faith, and administrative overreach.
1/ Across India, ritual bans at protected monuments are often justified as “conservation measures”.
Their effects, however, go far beyond conservation.
2/ Rituals in temples are not ornamental additions.
They are structured practices embedded into architecture, time cycles, and spatial design.
Banning them alters how a site functions — not just how it is used.
3/ Colonial-era conservation frameworks treated ritual activity as an external stressor.
This assumption migrated into post-Independence administration, where regulation slowly turned into prohibition.