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The Khajuraho Group of Monuments are a group of Hindu and Jain temples in Chhatarpur district, Madhya Pradesh, India.They are about 175 kilometres (109 mi) southeast of Jhansi, 10 kilometres (6.2 mi) from Khajwa, 9 kilometres (5.6 mi) from Rajnagar, and 49 kilometres (30 mi) from district headquarter Chhatarpur.
In 1022 CE, Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar; he mentions Khajuraho as the capital of Jajahuti. [9] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave. [10]
The parikrama passage in the sanctum features what Ali Javid and Tabassum Javeed call the "most striking carvings of females in Khajuraho". [19] One figure shows a surasundari playing a flute, with her body slightly bent sideways, exhibiting the contemporary ideal of the female body. Another figure, which is partially damaged, shows a damsel in ...
Khajuraho (pronunciation ⓘ) is a city, near Chhatarpur in Chhatarpur district of the Indian state of Madhya Pradesh. One of the most popular tourist destinations in India , Khajuraho has the country's largest group of medieval Hindu and Jain temples , famous for their erotic sculptures .
The doorway includes the conventional images of goddess Ganga and Yamuna, and there is notable image of the guardian deity Kshetrapala. The 18 shrines house numerous 11/12th century and 19th/20th century images. Some of the ancient images were brought here from ruined Jain temples in Fatehpur (near Hatta in damoh dist) and Bilahri in Katni ...
Unlike other temples in Khajuraho, its sanctum is Pancharatha on plan (top-view). Its shikhara is clustered with minor urushringas (refer images of temple top i.e. shikhara). The wall portion is studded with balconied windows with ornate balustrades. It has two rows of sculptures (refer images of temple's outer wall) including divine figures ...
A kapala, a cup carved from a human skull, used in tantra, including by yoginis. From around the 10th century, Yoginis appear in groups, often of 64. They appear as goddesses, but human female adepts of tantra can emulate "and even embody" these deities, who can appear as mortal women, creating an ambiguous and blurred boundary between the human and the divine. [2]
As a house without a wife, as a frolic without a woman, so without the surasundari, the monument will be inferior and bear no fruit. — Shilpa-Prakasha , 9th century architectural treatise [ 1 ] In Indian art , a surasundari ( Sanskrit : सुरसुन्दरी , romanized : Surasundarī , lit.