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Pundranagara, Cite Antique Du Bengale
Fouilles de Mahasthan. Rapport Preliminaire 1993-1999




In 1879, Mahasthan was identified as ancient Pundranagara, the earliest urban center of Bengal, on the Karatoya river, but was not until 1993 that systematic excavation of the site began, funded jointly by the French and Bangladeshi governments. As revealed in this interim report, the first six years discovered cultural remains of various nature and periods ranging from the last quarter of the fourth century BC to the 13/14th century AD. Two of the nine articles are in English, the rest in French.

Related links : one , two & three.
 
Historical and Cultural Aspects of the Islamic Inscriptions of Bengal
A Reflective Study of Some New Epigraphic Discoveries




Contents: Acknowledgements. Foreword. Notes. Dedication. 1. Introduction: epigraphy of Muslim Bengal. 2. Epigraphy as an important source for Islamic history and civilization. 3. The diffusion of Islam in Bengal and the articulation of a new order. 4. Calligraphy and Islamic culture : splendour of writing in Muslim Bengal Architecture. 5. Early Islamic inscriptions. 6. Inscriptions of the Sultanate period. 7. Inscriptions of the Mughal period. 8. Undated and miscellaneous inscriptions from Bengal. Appendices. Bibliography. Index.

"A Hinterland in the old world of Islam, the early history of the consolidation of Islamic civilization in Bengal is somewhat shrouded with mystery. After the establishment of Muslim rule in the region, mass conversion to Islam took place over centuries in different phases. The book seeks to analyze the early diffusion of Islamic culture in Bengal using the substantively rich and hitherto untapped Arabic and Persian inscriptions scattered all over the region.

The main chapters concentrate on inscriptions recently discovered. In addition to deciphering and editing the epigraphic texts, the information derived from them and particularly their historical contents have been analyzed in detail. All the tidbits of information, such as the names of the contemporary rulers, local administrative officers, religious figures and military commanders etc., help us understand the political, administrative, social, religious and cultural scenario of that period. Special attention has been given to the titles which invariably accompany the names appearing in the inscriptions. They indirectly throw light on the personality of the title bearer and many other contemporary issues. The history of the religious transformation of the region has been discussed at great length, as a great number of these inscriptions belong to religious monuments. In addition, most of these inscriptions provide valuable information about the monuments they belonged to, which is also useful to reconstruct the architectural history of the region. The chapter on Islamic calligraphy discusses the splendour of the popular styles found in the inscriptions of the region, such as Kufi, Thulth, Naskh, Riqa', Rayhani, Muhaqqaq, Tughra', and Bihari.

In sum, the book analyzes the overall cultural continuity of the Muslims of Bengal and their counterparts elsewhere in the Muslim world, which binds them together as an Umma. Thus, in spite of their many distinctive local cultural features, one soon discovers in these wonderful epigraphic treasures the most vibrant message--unity within diversity--that is prevalent everywhere in Islamic culture."


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I don't how do you guys identifying skin pigment with Aryan/Dravidian. Is there any sloka in Vedas which described Aryans as fair?

Skin colour varies because of mutation of one particular gene, and the mutation happens because of weather. Generally people of tropical countries tend be darker as it helps them to absorb UV rays.

It's like some biologists discussing nitty gritty of economics.

It is true what you have said above. But, the mutation process is very long. It may take more than 1000 to 10000 years or more to make a profound change in the complexion/texture of a group of people. Think of American Negros. They are still very dark. Some of the Negros with chocolate colour are of mixed blood. They may have to live in a cold climate for more than 10,000 years before a profound change of skin colour occurs.

In case of Bengal, it is true that even the high caste Brahmins are not as fair skinned as their cousins in north India. This is certainly due to the climate of Bengal. Note that Bengal climate is not only hot, it is also very humid. Look at the faces of people living near sea shores, the weather there is again worse because of mix of salt in the air. They tend to have darker skin.

Now, again about the Bengal Brahmins. Until they were living their lives under the shades with many devotees supporting their income, they or most of them remained fair skinned. But, in today's situation they have almost lost their prized source of income, i.e the job of Purohits. So, these Brahmins who work like others in the field have become a little darker. They do not become more dark because they do not marry in other Castes who have darker skin.

However, skin colour is only one factor. There are factors like the physical characteristics. Brahmins/Baiddos are long-limbed, sharp nosed, straight haired and have quite a dense facial and chest hairs. Some Kayasthas may also have similar characteristics as the Brahmins and Boiddos. But, not all Kayasthas are that. What I want to say, even after the high Caste people become darker because of weather, they do not necessarily become short-limbed or flat nosed.

On the other hand, the Nomosudras of Bengal have usually short stature, short limbs, flatter nose, a little wavy hair, no or almost no chest hair. These people look quite different. What I want to say is not only skin colour, but also physical features are different for different races of people.

In case of Bangali muslims there have been quite a mix-up of bloods since the arrival of Turkic people in 1200 Ad, and many other people during the next five centuries. They intermingled among themselves and also with the local people who took Islam as their religion. We certainly look Bangali, but I can see different families have different look even after so many years of mixing.

Foreign people who have immigrated to Bengal do not certainly look like their 1st generation forefather because there have been mixings of bloods. So, they have also become just like Bangali. Think of another example. Some of Bangali muslims have migrated to Mecca about 100 years ago. They have become Saudi citizen. They usually take wives from their own community. But, even then they do not look any different from the Arabs. Environment, weather, dress change the complexion and features of people.

In case of Bangali Muslims, they are a mixed race people and certainly they look more Bangali. A parallel can be drawn with President Obama. His father was a Kenyan Negro and mother was a white American. But, he does not look like a white, he looks like a negro. But, he does not look negro like his father. There is a distinction. We can say, he is less negroid. But, it may not correct to say he is less white.

Same thing can be said also of Bangali Muslims.
 
@Eastwatch... you have talked about turkish muslim arrival... but is it more then that from the south India??? The DNA sample result that I have posted shows that there is a big DNA similarities between the people of coastal region of south India and Sri Lanka... Why it is so!!! Is it because they moved to Bengal or Bengali people moved there and why only with the coastal region!!! It may be true that many turkish, arab and persian people also migrated to coastal region of South India and Srilanka... Big do you really think their number watch was really big compared to local people and people of surrounding region!!!
 
@Eastwatch... you have talked about turkish muslim arrival... but is it more then that from the south India??? The DNA sample result that I have posted shows that there is a big DNA similarities between the people of coastal region of south India and Sri Lanka... Why it is so!!! Is it because they moved to Bengal or Bengali people moved there and why only with the coastal region!!! It may be true that many turkish, arab and persian people also migrated to coastal region of South India and Srilanka... Big do you really think their number watch was really big compared to local people and people of surrounding region!!!

I am not sure about south india, but sri lankan sinhalese are the product of bengalis. Sinhalese is an indo aryan language and prince vijay of a bengali kingdom was the founder. Now sinhalese people are mixed. Researchers say that some parts of our languages are similar.

South india ruled us during the chola empire, so i think they might have contributed to the gene flow, furthermore sena dynasty were originally from the south
 
@Eastwatch... you have talked about turkish muslim arrival... but is it more then that from the south India??? The DNA sample result that I have posted shows that there is a big DNA similarities between the people of coastal region of south India and Sri Lanka... Why it is so!!! Is it because they moved to Bengal or Bengali people moved there and why only with the coastal region!!! It may be true that many turkish, arab and persian people also migrated to coastal region of South India and Srilanka... Big do you really think their number watch was really big compared to local people and people of surrounding region!!!

Why, everybody always stuck with migration theory? There were original Bengalis in this land who were mainly of Austro-Asiatic origin. As both south India and Bengal were in close proximity so the mutation could had taken place same way. Also there must had been some intermixing and intermigration. Seems like Bengalis settled in Madras and Srilanka as well.
 
I am not sure about south india, but sri lankan sinhalese are the product of bengalis. Sinhalese is an indo aryan language and prince vijay of a bengali kingdom was the founder. Now sinhalese people are mixed. Researchers say that some parts of our languages are similar.

South india ruled us during the chola empire, so i think they might have contributed to the gene flow, furthermore sena dynasty were originally from the south

Hey bro i think the story of Prince Vijay comes from some of the Hindu religious scriptures. Apart from that is there any genetic evidence which suggests this theory? Dont get me wrong but we should not take religious scriptures at face value without scientific backing for that theory, regardless of which religion it comes from.
 
@Eastwatch... you have talked about turkish muslim arrival... but is it more then that from the south India??? The DNA sample result that I have posted shows that there is a big DNA similarities between the people of coastal region of south India and Sri Lanka... Why it is so!!!

Is it because they moved to Bengal or Bengali people moved there and why only with the coastal region!!! It may be true that many turkish, arab and persian people also migrated to coastal region of South India and Srilanka... Big do you really think their number watch was really big compared to local people and people of surrounding region!!!

There was no land without people in the historical times. So, Bengal had quite a population. But, what could be their numbers before muslim invasion? World population in the 7th century was only about 210 million. In the the 13th century it could have been less than 400 million, I have no idea. But, Bengal (Bangladesh, west Bengal, Bihar and Jharkhand) might not have a local population of more than 3 million at the time when Turkic invasion/immigration took place. 200,000 or more of Turkic people settled in Bengal at that time. Many more Lakhs had also settled in Delhi and north India.

Scientists need to make a comprehensive research on the DNA of only Bangali (not Bangladeshi) Muslims of all the areas above to know about the mix-ups. Some people here are hellbound to say only about local conversion, but I am here to say, with proofs from the political history, that there were many influxes of other foreign Muslims in Bengal as well as in India.

Turkic people were only the 1st group of foreign muslims. There were many others during the next five or six centuries. So, where are these people now? They are certainly among us. So, a comprehensive study is needed to support the truths that come out of history books. People will be surprised to know that except Raja Ganesh and his son Jitmal/Jalaluddin, there were no Sultans with local blood. How different families of foreign blood could have captured the throne of Bengal without support from their own people living in Bengal?

Anyway, these historical truths must be further investigated with DNA tests of Bangali muslims only to ascertain their origin. However, I presume that more than 50% of people are local converts, and the foreign muslims have been almost intermingled with them.
 
Hey bro i think the story of Prince Vijay comes from some of the Hindu religious scriptures. Apart from that is there any genetic evidence which suggests this theory? Dont get me wrong but we should not take religious scriptures at face value without scientific backing for that theory, regardless of which religion it comes from.

Actually Prince vijaya did exist. Anyway here is the genetics study Genetic studies on Sinhalese - Wikipedia, the free encyclopedia

Depending on various sources bengalis constitute 25 to 70+ precentenage of their DNA
 
Digging deep into history
Saturday, June 6, 2009



Archaeology is related to the renovation, resurrection and reconstruction of non-documented and extinct history of ancient men through the analysis of their material remains conveying their cultural tradition, often hidden within ancient mounds.

Mahasthangarh represents Pundranagar or Pundanagala, the earliest urban centre of Bengal. It is located eight miles north of today's Bogra township of Bangladesh and is in contact with the Barind high terraces in the west, and the Teesta-Karatoa alluvial plain demarcated to the east, the Brahmaputra. cultural relics and remnants in this area lucidly testify to the existence of the urban settlement of early historic and medieval periods. This remarkable archaeological site was first identified by Sir Alexandar Cunningham in 1879. But the first regular excavation was conducted by the Archaeological Survey of India after 50 years in 1928-29 and the work was limited to three small mounds of the site. Subsequently the excavation work was sporadically carried out till 1992. But the investigation initiated at Mahasthangarh in 1993 by the Franco-Bangla mission under an agreement between the governments of France and Bangladesh in 1992 gave a new impetus to Mahasthan Archaeology. The scientific excavation carried out on a new method has been helpful in collecting and recording a large assemblage of cultural materials ranging in date from 4th century B.C. to 13th/14th century A.D. in their proper contexts.

The book contains 13 articles in total. The articles mostly deal with historical and environmental perspectives of the site, radiocarbon dates from Mahasthangarh, coins, northern black polished ware complex, readings of beads, ceramics and domestic wares from Mahasthan and exploration at Parasuram's Palace Site.

Monica L. Smith, the author of the third article of the book, “The Archaeological Hinterlands of Mahasthangarh: Observations and Potential for Future Research”, categorizes the archaeological history of this site into five periods. Those are the early historic (3rd century BC to 2nd century AD), Gupta (3-6th centuries AD) dynasty period, Pala (8-12th centuries AD) dynasty phase, Sena dynasty period (12th century AD) and Early Islamic (13-16th centuries AD).

“No archaeological remains prior to the late fourth century B.C. have ever been recovered from the region of Mahasthangarh, which suggests that the initial population selected this area and quickly built up the site, possibly as a trading center given its favorable location on the banks of the Karatoya river. The excavations at the Eastern Rampart site since 1993 have provided stratigraphic information about successive phases of the site,” Smith tells us.

The archaeologist reminds us of the later Gupta-era sculptures from the site of Mangalkot, recovery of early-phase Gupta sculptures from the site of Balai Dhap at Mahasthangarh, two Gupta coins from the village of Bamanpara and a bronze image of the 5th century AD from the adjacent village of Saralpur. The author, in addition, quotes 7th century Chinese pilgrim Hiuen Tsang, who wrote that in the country of Pun-na-fa-tan-na (Pundravarddhana), “there are about twenty sangharams (monastries) with some 3000 priests…(and) there are some hundred Deva temples, where sectaries of different schools congregate (page:68). ”

In relation to the Pala dynasty period (8-12th centuries AD), the writer observes that the current excavations have shown a resurgence of a relatively rich material culture during this time frame. “ The distribution of different site types around Mahasthangarh indicate that the area to the northwest of the city continued to be an area with substantial Buddhist activity, while the area to the south contained habitations and semi-autonomous communities (page: 69),” Smith adds.

In the first and introductory article, “The Archaeology of Mahasthan: Historical and Environmental Perspectives,” Jean-Francois Salles and Md. Shafiqul Alam recollect numerous important historical records and events including those related to Buchanan's Description of Dinajpur district (1833), 18th century district gazetteer depicting the rebellion of Maznu Shah against the British rulers who used to take shelter in the rampart of Mahasthangarh, a certificate in Arabic which gave Mahasthan territory to a governor in 1685, the Persian inscription of the mosque dated 1130 H./ 1718 AD and others.

According to the authors, “Finally, beyond the fact that it was an important centre on the route from the Himalaya to the Indian ocean, Mahasthangarh was intricately related to the civilizations of the Gangetic Valley, as shown by various findings such as the Northern Black Polished Ware, the terracotta plaques of “Sunga-style,” the punch-marked coins, and even a bronze mirror certainly coming from Gandhara. (page: 13).”

The more the book advances, it turns out to be more complex with purely technical terms of archaeology which might be a bit difficult to be grasped by common readers. The book, however, contains lots of images of coins and terracotta plaques of different ages from the fifth century AD to the 18th century, numerous radio carbon images of the excavation sites, mounds, fortified walls, temples and monasteries, sketches and drawings and even satellite images of the related river systems of North Bengal and Mahasthangarh or Bogra in particular.

The book ought to be made available to interested researchers, academicians, students of archaeology and history buffs. The Department of Archaeology might also consider translating the work into Bengali so that general readers in our country can have an access to it.

Related links : one, two, three & four.
 
Northern Black Polished Ware

The Northern Black Polished Ware culture (abbreviated NBPW or NBP) of South Asia (circa 700–200 BC) is an Iron Age culture, succeeding the Painted Grey Ware culture. It developed beginning around 700 BC, or in the late Vedic period, and peaked from circa 500–300 BC, coinciding with the rise of the Mauryan Empire.

Malik and other scholars have noted similarities between NBP and the much earlier Harappan cultures, among them the ivory dice and combs and a similar system of weights. Other similarities include the utilization of mud, baked bricks and stone in architecture, the construction of large units of public architecture, the systematic development of hydraulic features and a similar craft industry. There are also, however, important differences between these two cultures; for example, rice, millet and sorghum became more important in the NBP culture. The NBP culture may reflect the first state-level organization in South Asia.

Some sites where Northern Black Polished Ware have been found are Mahasthan, Chandraketugarh, Bangarh, and Mangalkot (all in West Bengal).


Related link.
 
PUN-NA-FA-TAN-NA (PUNDRAVARDDHANA)
written by Hiuen Tsiang a.k.a. Xuanzang

This country is about 4000 li in circuit. Its capital is about 30 li round. It is thickly populated. The tanks and public offices and flowering woods are regularly connected at intervals. The soil is flat and loamy, and rich in all kinds of grain-produce. The Panasa (Pan-na-so) fruit, though plentiful, is highly esteemed. The fruit is as large as a pumpkin." When it is ripe it is of a yellowishred colour. When divided, it has in the middle many tens of little fruits of the size of a pigeon's egg; breaking these, there comes forth a juice of a yellowish-red colour and of delicious flavour. The fruit sometimes collects on the tree-branches as other clustering fruits, but sometimes at the tree-roots, as in the case of the earth-growing fuling. The climate (of this country) is temperate; the people esteem learning. There are about twenty sangharamas, with some 3000 priests; they study both the Little and Great Vehicle. There are some hundred Deva temples, where sectaries of different schools congregate. The naked Nirgranthas are the most numerous.

To the west of the capital 20 li or so is the Po-chi-p'o sangharama. Its courts are light and roomy; its towers and pavilions are very lofty. The priests are about 700 in number; they study the law according to the Great Vehicle. Many renowned priests from Eastern India dwell here.

Not far from this is a stupa built by Asoka-raja. Here Tathagata, in old days, preached the law for three months for the sake of the Devas. Occasionally, on fast-days, there is a bright light visible around it.

By the side of this, again, is a place where the four past Buddhas walked for exercise and sat down. The bequeathed traces are still visible.

Not far from this there is a vihara in which is a statue of Kwan-tsz'-tsai Bodhisattva. Nothing is hid from its divine discernment; its spiritual perception is most accurate; men far and near consult (this being) with fasting and prayers.

From this going east 900 li or so, crossing the great river, we come to the country of Kia-mo-lu-po (Kamarupa).

Pun-na-fa-tan-na (Pundravardhana) in Chinese & Latin characters :



Related links : one, two, [URL="http://books.google.com/books?id=ooUDXmke-fQC&pg=PA194&dq=%22Pun-na-fa-tan-na%22&hl=en&ei=o1TYTv6CC4GssAa8zOSvDA&sa=X&oi=book_result&ct=result&resnum=6&ved=0CEsQ6AEwBQ#v=onepage&q=%22Pun-na-fa-tan-na%22&f=false"]three, [/URL]four, five, six & seven.
 
The Franco Bangladeshi archaeological Mission


Mahasthan, the earliest city of Bangladesh

Located along the road towards Dinajpur in the Sibgonj thana of Bogra district, the village of Mahasthan entrenches the remains of one of the oldest city of Bangladesh, known in the pre-Muslim period as Pundranagara (= "the city of the Pundra", a tribe mentioned in the Veda). In the modern period (ca. XIIIth-XVth cent.), the name changed to Mahasthan (= "the great/ or sacred place").

The site, partly hidden under thick jungle, was discovered in 1879 by Sir Alexander Cunningham. Occasional explorations took place during the late XIXth-early XXth cent. (especially at the site called Khodar Patar), and regular excavations were undertaken in 1929 by the Archaeological Survey of India (clearing out of several portions of the city wall, of two Hindu temples of the Pala period/9-11th cent at Bairagir Bhita site). At the same time, the historical framework of the city was clarified by a renown scholar from Rajshahi, P.C. Sen.

New excavations were carried out on the site from 1961 to 1968, under the direction of the Bangladeshi archaeologist Nazimuddin Ahmed: the results were summed up in a booklet published in Dhaka in 1975 and still available in town. The Directorate of Archaeology of Bangladesh undertook also several excavations (Northern and Eastern rampart, Mazar area) and conservation operations (Eastern Gate, Northern Gate). Some other sites were also excavated in the vicinity of Mahasthan.

Since 1993, a Bangladesh-France joint venture is carrying out annual excavations on the site. A first programme (1993-1999) was intended to discover the chronology of an area close to the Eastern rampart: a First Interim Report on the scientific results was published in Dhaka in 2001, providing a detailed stratigraphy from the late IVth cent. B.C. to the XIIIth cent. A.D. and preliminary studies on different artefacts (pottery, coins, beads, etc.). Since 2001, new excavations are being carried out in the Mazar area, near the South-Eastern corner of the ancient city : new buildings have been brought to light, especially a large pillared room the function of which remains unknown, and beautiful defensive devices: two rampart-walls, a city gate with bastions, a paved access road, a protruding fortified bastion, etc. The latest discoveries provide evidence of a siege of the city, with sapping trenches by the attackers, probably at the end of the Pala-Sena period. For protection reasons, the ruins cleared out during each annual campaign are covered anew with earth at the end of each season.

The most visible aspect of the ancient city is its rampart-wall, more than 1,5 km long the North-South axis and 1,3 km on the West-East axis ; it raises up to 15 m in places, and several well-built gates can be seen along its course. Made exclusively of baked bricks, the rampart was re-built several times throughout the long history of the city; in its earlier phase, it was most probably built as a protection against floods.

Inside the city-wall, several buildings have been discovered by the archaeologists, although most of them have now disappeared under vegetation and silt. From South to North, one should mention: well preserved public buildings and temples in the Mazar area, from the 14/15th century to earlier periods, as shown by the current Bangladesh-France excavation; the massive basalt threshold of a Hindu temple at Khodar Patar ; a mosque (14th cent. ?) at Mankalir Dhap; the Jiyat Kunda well, supposed to give new strength to men; the "Parasuram" buiding, which likely is thought to be a Mughul residence (XVIth cent.); the Hindu temples at Bairagir Bhita, the domestic area near the Eastern rampart recent excavation; the Munir Ghon bastion on the East side of the city-wall; the protruding buttress on the North-Eastern rampart; and lastly, the restored Govinda Bhita temple outside the rampart to the North.

All these remains belong to various phases of the history of the city. It was founded around the end of the IVth cent. B.C. (radiocarbon dating), and a Sanskrit inscription in Brahmi script on a small stone slab informs us that it was part of the Mauryan empire in the IIIrd/2nd cent. B.C. Close relations with the Ganges Valley are attested by a typical pottery called Northern Black Polished Ware, by terracotta figurines and punch-marked coins. A bronze mirror and other objects provide evidence of contacts with North-Western India.

The city flourished from the IInd cent. B.C. to the IInd cent. A.D., but without any historical reference for the so-called Shunga-Kushan period : large houses with tile-roofing were uncovered in the Eastern rampart area, together with a large number of finely decorated terracotta figurines (yakshi-yaksha, with exuberant decoration).

Although attested by a couple inscriptions, by historical sources and by the some stone sculptures, the Gupta period (IV-VIth cent. A.D.) is poorly represented in the archaeology of the site. The city flourished again in the Pala and Sena period (VIII-XIIth cent.), when texts mentioned Pundranagara as the capital of the Pundravardhana (Varendra) province. It was also an important stop on trade routes leading to the East (Assam, Burma, Chinese Yunan) and to the Bay of Bengal to the South.

After the Muslim conquest of Bengal in the early XIIIth cent., the city lost its role of capital: it was nevertheless occasionally occupied through the centuries, as attested by the mosque and the tomb of Shah Sultan Mahisawar (XVIIth cent.).

Several major ancient sites are dispersed in the vicinity of old Pundranagara, such as the Buddhist monastery and temples at Vashu Vihara, the temple at Gokul Medh, the sanctuary at Mangalkot, the temple at Godaibari Dhap, etc. These sites need to be preserved and consolidated.

A small museum at Mahasthan exhibits some important archaeological objects from the Mahasthan excavations and from chance finding in the area.
 
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