The Martand Sun Temple ‘The paragon of exquisite Kashmiri architecture’

D K Pandita
From ancient times to the modern Indian state, ‘Bharat’ adopted a secular ethos which is deeply rooted in its cultural diversity. The country is home to people practicing various religions, cultures and has diverse communities. India continued to face invasions by foreign powers, including the Huns, Arabs, Turks, and Mongols, among others. These invasions often led to the establishment of foreign dynasties and the introduction of new cultural, religious, and political influences to the region.
The state of Kashmir also has a long and complex history, with various rulers and dynasties exerting control over the region since ancient times. During the early period from 1000 AD, Kashmir was ruled by various Hindu dynasties such as the Karkotas and Utpalas. In the 14th century, Kashmir came under the control of Muslim rulers, beginning with the Shah Mir dynasty. The Shah Mir dynasty established the Sultanate of Kashmir, which lasted until the late 16th century. Following the decline of the Shah Mir dynasty. Sultan Sikandar Butshikan, was one such ruler during this period who is particularly notorious for his persecution of non-Muslims and destruction of Hindu temples. It is believed that the Martand Sun Temple was one of the many Hindu temples targeted during this period of iconoclasm.
The Martand Sun Temple, despite its grandeur and historical significance, suffered a tragic fate of destruction during the 15th century. The exact circumstances surrounding its destruction are not entirely clear, but historical accounts and archaeological evidence suggest that it was likely ravaged during the Muslim rule in Kashmir. Sultan Sikandar Butshikan, driven by his zeal for Islamization, is said to have ordered the destruction of numerous Hindu temples, shrines, and other religious sites across Kashmir. Although specific details of the destruction of the Martand Sun Temple are scarce, it is widely accepted that the temple met its demise during this tumultuous period of religious and political upheaval.
The Martand Sun Temple, also known as Martand Kulutcha, temple at present lay in ruins for centuries following its destruction, serving as a somber reminder of Kashmir’s tumultuous past and the enduring legacy of its once-glorious Hindu heritage. Despite its ruinous state, the temple remains a poignant symbol of Kashmir’s rich cultural and architectural history, attracting visitors from around the world who come to pay homage to its faded grandeur. It is a temple dedicated to the Sun God, located in Anantnag district of Jammu and Kashmir, India. Built during the 8th century CE, it is one of the largest and most well-known temples constructed by Lalitaditya Muktapida, also known as Lalitaditya Muktapida Nripatunga, who was a prominent ruler of the Karkota dynasty in Kashmir during the 8th century CE. He is considered one of the greatest kings of ancient Kashmir and his reign is often regarded as a golden age in the history of the region. King Lalitaditya’s legacy is marked by his military conquests, patronage of arts and architecture, and the expansion of his kingdom’s influence. He was known for his military prowess and his successful military campaigns, who expanded the boundaries of his kingdom through conquests and subjugated neighboring territories. His empire stretched from Kashmir in the north to parts of Central Asia and the Indian subcontinent in the south.
‘Bharat’, now India, during the 8th century witnessed a flourishing of temple architecture across the subcontinent, with diverse styles and regional variations reflecting the rich cultural and religious diversity of the subcontinent. These temples stand as enduring testaments to the skill, craftsmanship, and religious devotion of the artisans and builders of ancient India.
In Kashmir during the era of Lalitaditya, he being a great patron of art and architecture, commissioned the construction of several magnificent temples and other architectural marvels during his reign. The Martand Sun Temple is one of the most famous examples of his architectural patronage. Lalitaditya’s support for architecture contributed significantly to the cultural and artistic development of Kashmir. It is worth mentioning that under Lalitaditya’s rule, Kashmir experienced economic prosperity and growth. The contemporaries of Lalitaditya during the 8th century in India, built the magnificent temples which are standing with glory and incredible and magnificent viz, Nagara style of temple architecture, characterized by its towering spires or Shikharas, which continued to evolve, the Dashavatara Temple at Deogarh in Madhya Pradesh and the Vishnu Temple at Tigawa in Madhya Pradesh. In South India, the Dravidian style of temple architecture, Shore Temple at Mahabalipuram in Tamil Nadu and the Virupaksha Temple at Pattadakal in Karnataka, The Parasurameswara Temple in Bhubaneswar, Odisha, are an example of the early temple architecture of contemporaries of that era, all these marvelous temples of India are still standing in glory except the Martand Sun Temple.
Like many rulers of his time, Lalitaditya Muktapida may have had a personal devotion to the Sun God. Devotional practices were common among rulers and individuals seeking divine blessings, protection, and prosperity. It may be his personal piety and spiritual beliefs. In ancient India, the Sun God (Surya) held immense significance in Hindu mythology and religious practices, the Sun God was common across various regions and dynasties, and temples dedicated to Surya were constructed throughout the subcontinent. The Sun God was often associated with kingship, power, and sovereignty in ancient Indian society. To reinforce his own authority and legitimacy as a ruler, Lalitaditya Muktapida. worship of the Sun God could have served as a means of political symbolism and propaganda, highlighting the king’s divine connection and favor. His devotion to the Sun God was likely influenced by a combination of religious beliefs, political symbolism, astrological considerations, and personal piety.
To formulate the dream of “Naya Kashmir” it is necessary to develop the region on socio-religious polarity and religious tolerance, with the vision for development and progress followed by economic progress and equitable prosperity. It is the responsibility of the present dispensation to restore the centuries old glory of the region as to match the progress and prosperity with the other regions of India. It is often associated with promises of economic development, infrastructure improvements, religious tolerant behavior and increased integration with the rest of India.