Culture, Spaceforms and People - Varanasi City

CULTURE, SPACEFORMS AND PEOPLE – VARANASI CITY

CULTURE, SPACEFORMS AND PEOPLE – VARANASI CITY

AYUSHI SINGH 1506160019 V YEAR, B.ARCH.

DISSERTATION REPORT- 2019 SCHOOL OF ARCHITECTURE & PLANNING K.R. MANGALAM UNIVERSITY GURUGRAM, HARYANA

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CULTURE, SPACEFORMS AND PEOPLE – VARANASI CITY

AYUSHI SINGH 1506160019 V YEAR, B.ARCH.

GUIDE: AR. SHIVANI SINGH

COORDINATOR: AR. PRAVEEN GUPTA

DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE B.ARCH. DEGREE

DISSERTATION REPORT– 2019 SCHOOL OF ARCHITECTURE & PLANNING K.R. MANGALAM UNIVERSITY GURUGRAM, HARYANA

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DECLARATION I Ayushi Singh , here by solemnly declare that the dissertation work undertaken by me, titled Culture,Spaceforms and People – Varanasi City is my original work and whatever information I have incorporated in the form of photographs, text, data, maps, drawings, etc., from different sources, has been duly acknowledged in my report.

Date: 18th November 2019 Place: Gurugram, Haryana Ayushi Singh 1506160019 V Year B.Arch.

School of Architecture & Planning, K.R. Mangalam University, Gurugram

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ACKNOWLEDGEMENT I would like to express my deep and sincere gratitude to my guide Ar. Shivani Singh and the dissertation coordinator Ar. Praveen Gupta for giving me the opportunity to do research and providing invaluable guidance throughout the research. Their dynamism, vision and sincerity and motivation have deeply inspired me. They have taught me the methodology to carry out the research and to present the research work as clearly as possible. I am extremely grateful for they have offered me.

I would also like to thank my professor Ar. Poorva Priyadarshini Dwivedi for providing me with valuable readings which she had done during her thesis and the confidence to do my dissertation in a better manner.

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Varanasi, a city bound by more than just lines, a city destroyed and created through the fabric of ever-changing times.

The city needs to reclaim this glorious supreme title.

Varanasi needs to be exposed gently, Layer-by-layer, Her immaculate beauty needs to be shown to the world.

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ABSTRACT THE RICH URBAN FABRIC ‘” Banaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together.”

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Mark Twain

A beautiful fabric immersed with cultures spanning over centuries and their diverse threads, form the urban scape of the present city like Varanasi. Having stood through centuries, they bear the countless layers of history that make them the matter for great pride and responsibility. They are living proofs of our glorious past.

Apart from being the heirlooms of this magnificent past, Varanasi generate a large amount of revenue owing to the tourist influx, specially the foreign tourists. On the other hand, this very influx has brought along with it an uncontrolled and unplanned commercialization and development which is in all size, shapes, colours and forms.

Due to its ‘explosive’ character it is deteriorating urban fabrics of the religious cities.

The picturesque Ghats have been turned into an asynchronous collage of buildings.

The settlement along the Ghats have narrow lanes connecting remaining part of the city to the river. Ghat is the buffer between this settlement and the river, which is the busiest public place in the city. The Ghats and the lanes following it facilitates the cultural integration of the residents of the city to river Ganga to Hindu Culture.

But the major concern is how long the rich heritage will be able to sustain itself at the fast rate of transformation in the urban type of the city. Here is the scope of study and my major concern is to find out the scope of conflict between transformation in the urban fabric caused by the urbanization and commercialization in the city and cultural base which consolidated this spatial organization over centuries.

HERITAGE AND TOURISM Varanasi is an eclectic mix of the Tangible and Intangible, manifested in its rich Cultural Landscapes. The conservation and preservation of heritage in Varanasi is undertaken by the Archaeological Survey of India, for about 20 sites. It has also prepared a listing of about 300 important monuments in various parts of the city. The tangible heritage includes the 84 ghats, more than 3500 temples and mosques, Sarnath and Banaras Hindu University. The intangible heritage includes the natural landscapes, and the cultural heritage in form of musicians, dancers and writers.

INTACH had also prepared a listing of about 1700 heritage structures in Varanasi.

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CONTENTS CHAPTER 1. ............................................................................................. 9 INTRODUCTION .................................................................................................. 9 

AIM ..................................................................................................................... 10

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OBJECTIVE........................................................................................................ 10

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SCOPE ............................................................................................................... 11

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LIMITATION ....................................................................................................... 11

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METHODOLOGY ............................................................................................... 11

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WHY VISHWANATH CORRIDOR HOLDS IMPORTANCE? ............................. 12

CHAPTER 2. ...........................................................................................13 STUDY OF THE CITY - VARANASI ................................................................ 13 

STUDY OF THE CITY ........................................................................................ 14

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GEOGRAPHY..................................................................................................... 17

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CHRONOLOGY .................................................................................................. 17

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GROWTH OF VARANASI .................................................................................. 21

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GROWTH ........................................................................................................... 22

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HERITAGE ZONES OF VARANASI .................................................................. 23

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POPULAR GHATS IN VARANASI ..................................................................... 24

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POPULAR TEMPLES IN VARANASI ................................................................ 26

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OTHER PLACES OF INTEREST IN VARANASI ............................................... 27

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TOURISM STATISTICS ..................................................................................... 30

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ECONOMY ......................................................................................................... 31

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POLICIES AND SCHEMES ................................................................................ 35

CHAPTER 3 ............................................................................................37 UNDERSTANDING THE TERM CULTURE WITH RESPECT TO SPACEFORMS ................................................................................................ 37 

INTRODUCTION ................................................................................................ 38

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CONCEPT OF CULTURE .................................................................................. 38

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RELIGION AND CULTURE ................................................................................ 39

CHAPTER 4 ............................................................................................40 CULTURE OF VARANASI CITY ................................................................. 40 

INTRODUCTION ................................................................................................ 41

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SYMBOLISM IN CITY SPACE ........................................................................... 41

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SOCIO-RELIGIOUS BASE OF SPATIAL ORGANIZATION .............................. 42

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EVOLUTION OF THE CITY DURING 1830- 1880: ............................................ 42

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OLD SETTLEMENT ........................................................................................... 42

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TYPOLOGIES OF THE CITY ............................................................................. 43

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STREET CHARACTER ...................................................................................... 45

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SOCIO – RELIGIOUS CONTEXT OF THE CITY ............................................... 47

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STRUCTURE OF PAKKA-MAHAL .................................................................... 49

CHAPTER 5. ...........................................................................................50 CULTURAL MANIFESTATION IN CITY FABRIC ......................................... 50 

CULTURAL MANIFESTATION IN CITY FABRIC .............................................. 51

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ANALYSING SPACE FORMS AND CULTURE ................................................. 51

CHAPTER 6. ...........................................................................................61 CONCLUSION .................................................................................................... 61 

TRANSFORMATION IN THE CITY AND THEIR MANIFESTATION ................. 62

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C O N C L U S I O N ........................................................................................... 64

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CHALLENGES IN PRESENT TIME ................................................................... 65

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TRANSFORMATION IN THE BUILTFORM OF THE CITY ................................ 66

CHAPTER 7. ...........................................................................................72 CASE STUDY ..................................................................................................... 72 

PUSHKAR, RAJASTHAN .................................................................................. 72

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ANTIQUITY OF PUSHKAR ................................................................................ 73

CHAPTER 8. ...........................................................................................78 LIST OF FIGURES ....................................................................................... 78 LIST OF TABLES ........................................................................................ 78 REFERENCES ............................................................................................. 78 

LIST OF FIGURES ............................................................................................. 79

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LIST OF TABLES ............................................................................................... 81

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REFERENCES ................................................................................................... 82

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CHAPTER 1.

INTRODUCTION

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AIM 1. To study the tourism of Varanasi City and how this led to change in URBAN Transformation.

OBJECTIVE 1. To study the history and culture and tourism of Varanasi and compare same with Pushkar.

2.To study the elements of Vishwanath Gali i.e. streets, building typology, urban fabric.

3. To study the ECONOMIC PATTERN AND CULTURE of the Ghats and how tourism changed the urban fabric of the CITY. 4.. To study the elements of Ghats.

Figure 1 The highlighted part shows the study area.

SOURCE – NARENDRAMODI/TWITTER

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SCOPE 1. Studying the cultural background of the urban pattern and building types of the settlement through timeline.

2. Main hubs of tourist attraction.

3. Design intervention for the main areas.

LIMITATION 1. For the understanding of the urban fabric as well as the problems of the city I will be largely dependent on secondary sources such as text and photographs.

2. The problem at hand is very complex, involving varied and numerous agencies, and the areas involved are large, hence giving a comprehensive solution is not possible.

3. The area of study will be limited.

4. Case study will be limited since the areas involved are large.

METHODOLOGY

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

WHY VISHWANATH CORRIDOR HOLDS IMPORTANCE? One of the key moments in the city was the period of Raja Todarmal, an influential Rajput official in Akbar’s court in the 16th century, who extensively developed the area and the temple.

The demolition of Vishwanath temple in the 17th century and the building of a mosque on its plinth impacted the course of the city.

After Aurangzeb’s death, some rulers made repeated attempts to rebuild the temple.

Finally, in the 18th century, the Holkar queen, Ahaliyabai, built a new Vishwanath temple adjacent to the mosque, and the sacred zone around it developed.

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CHAPTER 2.

STUDY OF THE CITY - VARANASI

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STUDY OF THE CITY Country - India State - Uttar Pradesh Area • Metropolis - 112.10 km2 (43.28 sq mi) Total Population - 36,76,841 Density - 2,399 per square km Population growth rate over the decade 2001-2011 was 17.32% Male population - 19,21,857 Female population - 17,54,984 SOURCE - https://www.census2011.co.in/census/district/568-varanasi.html

Figure 2 THE MASTER PLAN OF VARANASI 2031

SOURCE - https://vdavns.com/varanas-master-plan-2031-ZR.aspx 14 | P a g e

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The complex urban fabric of these cities is an interesting edifice in itself. This chapter is an attempt to take an overview of the physical, geographical, and socio-economic structure of the cities of Varanasi.

VARANASI The religious heart of classical india, Varanasi (or kashi as it is popularly called) is the most important pilgrimage destination of Hindus and Buddhists. There are presently over 3000 Hindu shrines, over 1300 Muslim shrines, a few Buddhist, Jain and Sikh shrines.

The city considered as the microcosm of Hindu pilgrimage, is visited by thousands of Hindu, Buddhist and Jain pilgrims and foreign visitors each day and known the world over as the “sacred city”, is rich in architectural artistic and historic buildings (temples, palaces, maths, mosques, ashrams, etc.). besides being an indelible part of our heritage, these buildings, along with the local religious and cultural life constitute an immense resource for tourism(both religious and cultural tourism, Indian and foreign) that is one of the major economic activities of the city.

It has always played a special role in India, and since 8 th century BCE also in promoting education- debates and dialectics, religious, spiritual and scientifictraditional medicines, yoga astrology. The city besides thousands of monasteries, hermitages and temples, has 5 universities, hundreds of active cultural institutions like school of music, dance and art.

In, Varanasi, the Ganges, normally flow of the river. The pilgrim can, with joint hands, salute simultaneously the river and the sun, the raison detre which makes Banaras the best site for holy dips. Every year, more than a million pilgrims come to this city to bathe in the Ganges river, to offer special prayers, there is a spate of festivals that are spread across the year, being the nerve centre of Hindu pilgrimage, these festivals are celebrated with great enthusiasm with large numbers participating.

Some of the prominent festivals include     

Bharat Milap, held in October/November Buddha Purnima or Buddha Jayanti in April/May. Hanuman Jayanti on the March-April full moon.

Mahashivaratri(the great night of shiva) falls in February/ March Nag Nathaiya in Nov-Dec

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Figure 3 Bharat Milap SOURCE - https://www.atlastravel.in/festivals-in-varanasi/

Figure 4 Dev-Deepawali SOURCE - https://www.atlastravel.in/festivals-in-varanasi/

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Figure 5 Buddha Mahotsav SOURCE - https://www.atlastravel.in/festivals-in-varanasi/

Pilgrims come here to have a ritual bath and perform prayers in front of the rising sun the air is pierced with the golden rays of the aurora, laced with the scent of burning sandalwood and crushed marigolds, reverberating with the sounds of mantras, and enveloped in an aura of devotion.

The city of Varanasi is archaeologically proven to have been continuously inhabited by humans since ca. 800 BCE and is therefore described as one of the ancient most continuously living cities in the world.

The population density in the old city centre is extremely high (400 to 500 person/ha). Here, behind the riverfront ghats, the urban space is marked by innumerable narrow lanes. The ground floors of most of the houses that flank these are sites of little shops, converting all lanes into an open bazaar. There is no distinction between commercial and residential areas. Even warehouses and small industries are located inside family homes.

GEOGRAPHY The city represents a unique natural shape doing the Ganga river which flows northerly in crescent shape for about 7km and the city has grown on the left bank in circular form around it. The area along the right side is a flood plain, preserving the natural ecosystem.

CHRONOLOGY Various destructions were done by Muslim dynasties, in the span of six centuries.

They built mosques at the sites of most of the ancient important Hindu temples bringing them down to ruins.

Some reconstruction took place in the Hindu “Renaissance” period of the Marathas which was once again destroyed by Muslims in the 18 th century.

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The period of colonising governments, marked the end of architectural degradation.

The British brought about a change in the urban structure, constructing roads where there were squares and canals (leading to water logging and flooding in each monsoon) buildings were built in place of gardens, making the green city into a concrete desert. Further, when India became independent, Banaras became just a peripheral city. The only open public space left in the ancient city centre is its ghats.

October is regarded as strictly traditional month. During winter average temperature ranges between 7 degree Celsius and 13 degree Celsius, in summer it ranges between 32 degree Celsius and 46 degree Celsius. The average relative humidity runs around 72 per cent. The annual normal rainfall in Varanasi is 1114 mm2.

Hindus believe that one who is graced to die on the land of Varanasi would attain salvation and freedom from the cycle of birth and re-birth. Ganges in Varanasi is believed to have the power to wash away the sins of mortals. Ganges is said to have its origins in the tresses of Lord Shiva and in Varanasi, it expands to the mighty river that we know of.

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Figure 6 1931 Map Of Varanasi

STUDY AREA

SOURCE – RETRIEVED FROM GOOGLE.

Vaishnavism and Shaivism have co-existed in Varanasi harmoniously. With a number of temples, Mrs. Annie Besant chose Varanasi as the home for her 'Theosophical Society' and Pandit Madan Mohan Malviya, to institute 'Benares Hindu University, the biggest University in Asia. Ayurveda is said to be originated at Varanasi and is believed to be the basis of modern medical sciences such as Plastic surgery, Cataract and Calculus operations. Maharshi Patanjali, the preceptor of Ayurveda and Yoga, was also affiliated with Varanasi, the holy city. Varanasi is also famous for its trade and commerce, especially for the finest silks and gold and silver brocades, since the early days.

Varanasi has also been a great centre of learning for ages. Varanasi is associated with promotion of spiritualism, mysticism, Sanskrit, yoga and Hindi language and 19 | P a g e

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honoured authors such as the ever-famous novelist Prem Chand and Tulsi Das, the famous saint-poet who wrote Ram Charit Manas. Aptly called as the cultural capital of India, Varanasi has provided the right platform for all cultural activities to flourish.

Many exponents of dance and music have come from Varanasi. Ravi Shankar, the internationally renowned Sitar maestro and Ustad Bismillah Khan, (the famous Shehnai player) are all sons of the blessed city or have lived here for major part of their lives The term ‘Varanasi’ owns its nomenclature from the two tributaries of holy Ganges that border the sacred city, ‘Varuna’ flowing in the north and ‘Assi’ flowing in the southern part of the city.

Varanasi was earlier referred to as ‘Kashi’ in the Rigveda, which is derived from the Sanskrit root word ‘kas’- which means ‘to shine’. This is the precise reason why it is also accredited as the ‘City of Lights’.

However, the most widely used former name of the pious city is ‘Benaras’, which is supposedly the modified version of Varanasi itself. Some speculate it to be the accent modulation of Varanasi done by the Bengali colonizers. While there is also a conjecture, that it stemmed from the name of a king ‘Banar’, who formerly established it as a pilgrimage.

Not only this, there are several other names too in the Hindu religious texts for the enshrined city, such as- Kasika, Avimukta, Anandavana, Rudravasa, Brahma Vardha, Anandakanana, Mahasmasana, Ramya, Surandhana, and Sudarsana.

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GROWTH OF VARANASI

Figure 7 The four parts of Varanasi – Taken from an issuu article

Varanasi’s Old City, is situated near the banks of the River Ganga, it has crowded narrow lanes with road side shops and scores of Hindu Temples on either sides.

With an intense atmosphere, Varanasi’s labyrinthine has a rich culture.

The Ghats of Varanasi, are an integral component of the city. There are around 100 Ghats, steps all lead to the banks of the Ganga. This extensive line enhances the river front with a multitude of shrines, temples and palaces.

Banaras Hindu University, a university located in Varanasi, was established in 1916. It is one of the largest residential universities in Asia, with over 20,000 students.

The Cantonment Area, is where the British had their administrative headquarters, churches, railway station during the time of the British Raj.

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GROWTH

Figure 8 Growth Stage I and II

The urban band that developed along the river from Asi in south to Raj Ghat in the north and is composed of river facing buildings and Ghats

The distinctive urban fabric flanking the river-front urban band and developing westwards from it, known as the pakka mahal, it consists of a web of mohallas, weaved together.

Figure 9 Growth Stage II And IV

The gardens and pleasure residencies of the rich merchants on the lines of the Mughal gardens, situated on the outskirts of the 18th century city.

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The recent plotted development extending from the outskirts of the 18th century city to the cantonment area.

CULTURE, SPACEFORMS AND PEOPLE – VARANASI CITY

HERITAGE ZONES OF VARANASI Varanasi heritage entails not only the famous Ghats and the historic properties along them but also the houses and the streetscapes in the area adjoining the Ghats, temples, Kunds, and all cultural practices and expressions that take place in these properties and areas. The cultural significance of the city lies in its ever-evolving character and living heritage assets and landscapes. There are in all 1564 number of heritage properties in Varanasi. They are listed in the Table below:

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POPULAR GHATS IN VARANASI

Figure 10 Map showing Ghats of Varanasi Source - https://www.researchgate.net/figure/Varanasi-The-84-ghats-along-the-Ganga-riverfront-Varanasi-Die84-ghats-am-Ufer-des_fig8_250189957

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1. Assi Ghat – A Magnet For Those Seeking Spirituality Located far south, Assi Ghat is where pilgrims pay homage to Lord Shiva by worshipping a huge lingam situated under a peepal tree. This ghat is a lively space, rippling in chaos and commotion and one that vividly captures the ancientness of Kashi. Among the most famous religious places in Varanasi, Assi Ghat is a must visit. The alluring sight of the aarti here makes Varanasi one of the most beautiful cities in India.

2. Dashashwamedh Ghat – The Most Vibrant Ghat In Town The main ghat in Varanasi on the banks of the holy Ganges, Dashashwamedh Ghat is a flamboyant place known for its spiritual transcendence. It is common knowledge that Lord Brahma sacrificed 10 horses in a yajna here, and thus the name.

Dashashwamedh Ghat tops the list of tourist places in Varanasi as it is a compelling space to dawdle in this small town. Be here for the Agni Pooja or Ganga aarti, as it is popularly called.

3. Manikarnika Ghat – The Prime Cremation Ghat In Varanasi Considered to be an auspicious place to be Hindu funeral rites, Manikarnika Ghat is among the pivotal places of interest in Varanasi. This ghat is an exasperating and startling experience in itself as absolutely nothing is considered sacrilegious here.

The setting sun and the glowing pyres along with candle-lit flower bowls floating down the holy river Ganga make Manikarnika Ghat a sight to behold.

Figure 11 Ghat of Varanasi SOURCE - https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.html

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POPULAR TEMPLES IN VARANASI 1. Kashi Vishwanath Temple – The Only Jyotirlinga In Uttar Pradesh The list of places to visit in Varanasi would be incomplete without including the famed Kashi Vishwanath Temple. Dedicated to Lord Shiva, this temple is one of the 12 Jyotirlingas and has also been referred to in the Holy Scriptures. The temple structure as it stands today consists of a series of smaller shrines located in the Vishwanath Galli.

2. Tulsi Manas Temple – The Place Where Ramcharitmanas Was Written Among the many sightseeing places in Varanasi is the Tulsi Manas Temple, the place where Saint Tulsidas wrote the Hindu epic Ramayana in an Awadhi dialect of the Hindi language. The temple was funded by the Birla family and constructed in white marble in 1964. Verses and scenes from Ramcharitmanas are engraved on the mandir walls depicting a vivid description of the history.

3. Durga Temple – The Fabled Old World Legend Also called the monkey temple, this mandir is among the mythical places to see in Varanasi. Built in idol of Goddess Durga in the temple was not constructed; it appeared on its own.

Figure 12 Durga Temple SOURCE - https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.html

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OTHER PLACES OF INTEREST IN VARANASI 1. Gyan Vapi Well – The Well Of Knowledge The Gyan Vapi well is located within the Gyanvapi Mosque, which was constructed by the Mughal emperor, Aurangzeb, on the site of the demolished Kashi Vishwanath Temple. During the British regime, the well was considered to be holier than the Ganges and was among the important places to visit in Varanasi as it contains the Shiva lingam.

Figure 13 Gyan Vapi Well SOURCE – https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.html

2. Ramnagar Fort & Museum – The Mughal Era Fortification Located opposite to the Tulsi Ghat, the Ramnagar Fort is an 18th-century crumbling ruin in dire need of restoration. However, the crimson sunset as viewed from inside this enclosure is reason enough to give Ramnagar Fort a spot on the list of places to visit in Varanasi. This old rampart is also home to a vintage museum that is famous for its rare collection of old American cars, ivory works, medieval costumes, and a huge astronomical clock.

Figure 14 Ramnagar Fort and Museum SOURCE – https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.htm

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3. Chunar Fort – A Spooky Little Rampart Situated in the Mirzapur district of Uttar Pradesh, the Chunar Fort is located approximately 23 km southwest of Varanasi. The earliest recorded history in Chunar is from the 16th century, traced to a garrison of the Mughal emperor, Babar. The tombs of some of his soldiers are still venerated here. The fort is believed to be divinely blessed and is among the popular places to visit in and around Varanasi in one day.

Figure 15 Chunar fort - A spooky little rampart SOURCE – https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.html

4. Sarnath – The Famed Historical Ruin Located 13 km northeast of Varanasi, Sarnath is among the renowned Buddhist pilgrimages in India. It is a popular place to visit around Varanasi for those seeking peace and solitude after jostling their way through the frazzled ghats and gullies of Kashi. After achieving enlightenment at Bodhgaya, the Buddha came to Sarnath seeking his former companions and thus gave his first sermon here.

Popular sightseeing places in Sarnath include the Dhamekh Stupa & Monastery Ruins, the Archaeological Museum, the Chaukhandi Stupa, the Ashoka Pillar, the Mulagandha Kuti Vihar, and the Chinese & Thai Temple and Monastery.

Figure 16 Sarnath SOURCE – https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.html

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5. Bharat Kala Bhavan Museum – The Hub Of Art And Culture A distinctly classical sound, characteristic of an endless stream of madness rings through Varanasi. And the Bharat Kala Bhavan Museum located within the prestigious Banaras Hindu University bears testament to this rippling clangor. The museum was set up in 1920 with Rabindranath Tagore as its honorary chairman and is among the foremost tourist places in Varanasi today. The museum showcases miniature paintings, sculptures, and local history displays. It also has an art gallery dedicated to the Russian artist, Nicholas Roerich.

Figure 17 Bharat Kala Bhavan SOURCE – https://www.holidify.com/places/varanasi/sightseeing-and-things-to-do.html

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TOURISM STATISTICS

Figure 18 Annual Tourist Visits Statistics SOURCE - http://uptourism.gov.in/site/writereaddata/siteContent/Tourist%20Arrival%202013%20to%202017.pdf

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TOTAL FOOTFALL OF TOURISTS IN 2017 – 1,84,44,613

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ECONOMY Much of the economy revolves around tourism pilgrims, foreign visitors and students.

The buildings, along with the local religious and cultural life, constitute an immense resource for tourism (56both religious and cultural tourism, Indian and foreign), which is one of the major economic activities of the city.

The old part of the city, i.e. the historic heritage zone, records very high density of population. Most of this population lives in the narrow lanes of the old city that is also the commercial centre for retail and wholesale shopping in consumer goods, food items handicrafts, etc.

The stability of the economy is very dynamic as there is a constant large floating population at any given time of the year in the city of Varanasi.

Figure 19 Flow of people and informal economy

Table 1 Number of shops at Dashashamedh Ghat and Manikarnika Ghat

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Table 2 Economy of Dashashwamedh and Manikarnika Ghat

Figure 20 Commercial activities on the street

Figure 21 Commercial activities on the street

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Table 3 Schemes and policies and their purpose

Figure 22 Commercial activities on the Ghat

Figure 23 Graph representing income generation during festivals

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Figure 24 Plan of typical shops, the area of one shop is defined by the roof and the containers on the ground enhancing the physical boundary.

Figure 25 Section along the Ghat, showing the acitivities happening on the Ghat

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POLICIES AND SCHEMES

Table 4 Different policies and schemes and their purposes

Table 5 Different schemes and their affect on different ghats

Figure 26 Uttar Pradesh Tourism Prospectus SOURCE - http://tourism.gov.in/sites/default/files/up.pdf

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TIMELINE 1950 First Master Plan Of The City Was Made 1974 Varanasi Development Authority Was Established 1975 Commissioner Demolishes Building for Redevelop.

1978 Flood Disaster Management on The Ghats 1991 Draft Master Plan 2001 Was Prepared 2014 2016 2017 2017 2018

Namami Gange Smart City Varanasi Har Har Gange Ganga Mahotsav Subah Ae Banaras

In the name of upcoming redevelopment projects more of removal of informal to show cleanliness in Varanasi. To me the important message is redevelopment issues are meant for eviction and removal of the vendors even if it is on the cost of the livelihood and quality of living standards. So it seems that the impromptu nature of the projects destabilizes the economy and livelihood which was never before.

Clusters of shops found in the Dashashwamedh ghat have an Eateries, plastic storage bottles, variety of articles sold i.e. from pooja material, clothes to jewellery to choories and plastic cans and bottles, eateries, plastic storage bottles, along with stuff used for pooja.

DASHASHWAMEDH GHAT has the maximum number of informal vendors with the maximum of jewellery shops because that is what the tourists seek to buy.

Figure 27 Figure showing informal economy at Dashashwamedh ghat and Gadowlia Chowk SOURCE – Analysis has been done by doing various site surveys.

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CHAPTER 3 UNDERSTANDING THE TERM CULTURE WITH RESPECT TO SPACEFORMS

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INTRODUCTION The development of culture is the result of a prolonged interaction of human beings with the spaces in natural environment. Our lifestyle is a resultant of the cultural system of we are part. The way we live is reflected in the spaces we inhabit. So, space forms are influenced by the culture and then space forms influence culture.

For example, let’s take dinning as an activity in the lifestyle of people. People all across the world do dinning activity. But the way of cooking food and taking that vary from place to place. And these variations cause different typologies of dinning spaces and kitchens.

Francis D.K. Ching in his famous book “Form, Space and Order elaborated the architectural system. According to that ‘The architecture of space, structure, enclosure is experienced through movement in space time, which is achieved by means of technology and accommodate a program. The program is based on several factor user requirements, needs, aspirations.

1.

2.

3.

4.

5.

Socio-cultural factors Economic factors Legal Restraints Historical Tradition and Precedents Tourism

In settlements all over the world all these factors are not equitably distributed.

Somewhere people’s needs preceded other factors. For example, migrants go big cities for work who lack resources to have a shelter go to produce temporary habitats on public legal terms. Here people need to take precedence over legal restraints at some extent. In the same way at some places architecture of the place is more determined by socio-cultural factors than physical factors.

Some places are designed to embrace historical traditions and precedents. Some are designed to stand apart from past and to define the space in a new way.

CONCEPT OF CULTURE One defines it as a way of life, the second as a system of symbols, meaning and cognitive schemata transmitted through symbolic codes, the third as a set of adaptive strategies for survival related to ecology and resources. Increasingly these views are seen not as being in conflict but rather as complementary.

Then culture may be said to be group of people who have a set of values and beliefs which embody ideals and transmitted to members of groups through enculturation.

These lead to world view. The characteristic way of looking at the world and in case of design, of shaping the world. The world is shaped by applying rules which leads to systematic and consistent choices whether in creating lifestyle, a building style, a landscape, or a settlement. The latter two are after all the individual decisions and 38 | P a g e

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acts of many people which yet to add up to a recognizable whole. If one knows the ordering code, it is possible to say that this is an Indian or Italian city, a Mexican or Australian Landscape. Habits, manners, foods, rules and behaviour also result from such choices. All the elements mentioned show or should show- regularities due to common, underlying schemata and should be mutually illuminating.

Culture of a place is given shape by lifestyle of the inhabitants, and the way people live is directed by the physical factors and social factors of the place. Physical factors may be climatic, and other geographic factors and social factors may be the way a community spatially organizes themselves to live in accordance with the cultural and social ethos of the place. So, the culture of a place takes shape through movement in social space of human living. Lifestyle forms culture and eventually culture shapes lifestyle. In ancient civilizations there were an ordering principle of organizing spaces based on socio-religious and socio-cultural considerations.

When people start to live a community living, they gradually develop certain principles by which they are socialized. These principles form a belief system in the minds of people about different elements of world which ultimately decide how they would respond to the different circumstance they confront. If this is followed by generation to generation it becomes tradition of that society. Now culture is the artistic expression of the tradition. In other words, culture is that part of tradition which shows the collective innovation and creativity of the inhabitants inhabiting at particular place.

Culture of any place is the accumulation of the artistic activities of its people.

1. Culture is communication, communication is culture.

2. A culture is a way of life of a group of people- the behaviours, beliefs, values, and symbols that they accept, generally without thinking about them, and that are passed along by communication and imitation from one generation to the next.

3. Culture is symbolic communication.

RELIGION AND CULTURE Religion and culture have been an integral part of the domestic architecture of India.

According to Cooper and Dawson’s Study in traditional buildings in India constraints of religion, culture and social customs defined the evolution of traditional architecture in India. Rapoport also support the idea of building a house as being a cultural phenomenon. In house, form and culture he observes that, if provision of shelter is the passive function of the house, then the positive purpose is the creation of an environment moulded by the spaces and their relationships according to the resident’s vision of an ideal life. Rapoport mentions in his book that while the form of house is greatly influenced by the cultural milieu to which it belongs, the religious ceremonies and rituals precede the entire building process like foundation, erection and occupation.

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CHAPTER 4 CULTURE OF VARANASI CITY

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INTRODUCTION The city of Varanasi is known to the world over as the “sacred city” of India and it is recognised as the ‘most ancient continuously living city of the world’. The city is unique in the architectural, artistic and religious expression of traditional Indian culture and is, even today a living example of this culture. As fast as continuity of cultural tradition is concerned Kashi surpasses all civilization centres.

The riverfront of Ganga comprises of a series of 84 ghats as a special chain of sacred places ghats bear testimony to the uniqueness of ghat architecture which is a mosaic if different cultures.

The old city is densely populated and lacks open spaces. The ghat area offers relief to high densities of the old city and serves as a breathing space. The ghats which are the focus of all religious and other activities from integral part of the culture Varanasi. All the circumambulation paths include the ghats and invite millions of devotees along this sacred route.

BACKGROUND SYMBOLISM IN CITY SPACE Banaras- where ‘always ready’ (Bana) is the ‘juice of life’ (ras)! This “life juice” flows in plenitude here in different colors, varying tones, multiple texture and layers, diverse situations, contrasting conditions, etc. the kasikhanda (KKh, 35.10), the fourth canto of the Skanda Purana dated ca. 12 th-14th century, says the Ganga river, Lord Siva, and the divine city of Kast, make the trinity of grace and perfect bliss’. The trinity is symbolized by the three hillocks as the three forks of Siva’s trident on which the city exists, viz. Omkareswara in the north, visveswara in the central part. And kedareswara in the south.

Figure 28 Ganga Aarti at Dashashwamedh Ghat SOURCE – https://www.atlastravel.in/festivals-in-varanasi/

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SOCIO-RELIGIOUS BASE OF SPATIAL ORGANIZATION Kast (Varanasi) is Siva’s city where he rooms in the infinite no. of forms. According to the KKh ther are 524 forms of Siva among which 324 still exist and are identified on the religious map of Kast, and the rest are still unidentified. His predominance is well marked in the most of the popular pilgrimage journeys (Singh 2009b). Among the 52 main yatras the 8 most commonly still in practice are: 1 Pancakrosi, 2 Nagara Pradaksina, 3 Avimukta Yatra, 4 Visvesvara Yatra, 5 Kedaresvara Yatra, 6 Omkaresvara Yatra, 7 Uttarra.

EVOLUTION OF THE CITY DURING 1830- 1880: Among the changes that took place in the later half of the nineteenth century, one of the most significant is the increase in the pakka mahal which rapidly encroached upon the kachcha houses. Also all vacant spaces in the immediate neighbourhood of the Ganga were filled in by Pakka houses. the two ill- drained areas, formerly occupied by the Godaulia Nala and the Misra Pokhra Jhil(tank) in the south and the Maidagin and Machhodari tank in the north seem to have disappeared.

The site of Maidagin tank Gradually came to be replaced by a park known as the company garden, north of the present a center of the city. The Machhodari tank was drained into the Ganaga though an underground channel and its site was turned into park with a small tank left.

Mark Twain (1898: 480), the famous American literature once wrote: “Banaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together. ….

The older city was spread in the territory between the Varana (in the south) and the Gomati( in the north); the latter meets the Ganga ca 20 km north from the Varana.

Reading the pages on the historical growth of tis city gives an understanding of the growth of Indian civilization. It itself had a tumultuous history, both materially and spiritually. It started Brahminically, many ages ago; then by and by Buddha came in recent times 2500 years ago, and after that it was Buddhist during many centuries twelve, perhaps but the Brahmins got the upper hand again, then, and have held it ever since.”

OLD SETTLEMENT Banaras is one of the oldest cities in the world. It is perhaps one of the few sites that have witnessed continuous habitation from ancient times. Banaras is both an old city and a new. The new accommodate a million people and sprawls over fifty square kms. The old sets in its midst, is scarcely 2.5 square kilometres. This however is desirable Pukka Mahal with one of the highest population densities in the world.

Entering its labyrinthine lane, one enters another world.

For one thing, there are no roads. It is a pedestrian precinct of sorts but only because the architectural is so tightly packed that there is no room for vehicles.

There is also little sun. Dark mild ever buildings of many stories and many balconies crowded in on one another leaving enough space between their crumpling facades

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for cat’s, cradle of electricity wires and narrow strip-light of sky. Down below, many of the lanes are such that two people pass one another only with difficulty.

TYPOLOGIES OF THE CITY Over the years Varanasi (new name of Banaras) has developed a range of urban sequences, witness to seceding dominations which have shaped its urban space by their structuring lines or their built from in accordance with their prevalent ideologies of space. On observation on the architectural form of the city, it can be divided into a no. of typologies on the basis of its structuring of its architectural form. These forms are as follows: The urban band that developed along the river form Asia in south to Raj in the north and is composed of river facing buildings and ghats. The distinctive urban fabric flanking the riverfront urban band and developing westwards from it known as the pakka mahal, it consists of a web of mohallas, intricately weaved together.

The gardens and pleasure residences of the rich merchants on the lines of Mughal gardeils , situated on the outskirts of the 18 th century city.

The recent plotted development extending from the outskirts of the 18 th century city to the cantonment.

The ancient cantonment lying south of the Barna and north of the Grand Trunk road.

Besides the remnants of the British the pre urban physical landscape consisted natural forest cover and was carved out by the Ganga and its left-hand tributary streams. Notably amongst which even today are the Varuna in the north and Asi in the south, forming the limit and the physical terrain of its habitat. The high concave bank of the Ganga formed of the lime concretions washed by the perennial deep water channel did furnish protective as well as attractive site of human occupancy.

Such a physical land scape induced the origin and growth of a multi-nuclei urban settlement to start with, as clearings amidst the forest which later afforded their names to different mohallas. In fact, the sages and the thinkers first eastablished their retreats in the forests and became engaged in their scholastic pursuits with their disciples, from Sarnath in the north beyond the general precincts to Asi in the south, along water bodies including the sides of the tributary streams.

The city of Varanasi can be divided into different zones based on its sacred geography. The three forms of Lord Vishvanath namely, Omkareswar, Vishveswar, and kedaresvar formed the three main nuclei of ancient Varanasi around which the three khandas of the city evolved in course of time. Starting first from the nucleus of Omkaresvar in the north under the shadow of the Reajghat plateau, the highest place in the city, being above the flood limit and subject to minimum erosion. This zone lay between the Varuna in the north and the Mandakini in the south. The vishveswar khand forms the central one developed around Adi vishveswar established at the highest point in the central zone and in its central most square.

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Figure 29 Master Plan 2031 of Varanasi SOURCE – https://vdavns.com/varanas-master-plan-2031-ZR.aspx

This zone is hemmed at the Dashashwamedh Ghat forming a fan which is the most sacred and spacious bathing place on the river, and even today accessible by a vehicle because of earlier river site having been converted into a faintly wide road in the 19th century. Kedar khand is the third zone developed around the Kedaresvar 44 | P a g e

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temple on the bank of the Ganga with reasonable proximity to the confluence of the Saryu with the Ganga.

The oldest core of the city is definitely in the northern zone which is for the most part practically unhabited, with an elongated projection along the Ganga to a little north of the Dashashwamedh Ghat.

From the nature of the bend of the Ganga it is obvious that the minimum river erosion would be in the northern zone of the Dashshwamedh and as such, the first settlement must have been in that area. However, as the settlements grew larger in size and then west and south – westwards, taking advantage of tanks and relatively better drained sites which were above the flood level of the rivers.

STREET CHARACTER

Figure 30 The diagram showing the node created between two important entities.

A street in the old settlement in Varanasi, as shown in the figure houses are compactly encourage cooperation among neighbours due to its dense urban pattern.

The streets have a hierarchy of movement pattern with the ones leading to the Ghats and the main vehicular street being the most important ones with the maximum pedestrian traffic. The streets are therefore of varying widths, the most important ones being the widest and straightness and the less important ones being to lesser width and more zig-zag in nature.

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Figure 31 Section showing the building use of the houses.

Figure 32 Plan showing the building use

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During early period Varanasi was typical of an oriented city. The streets were not wide enough for wheeled carriage particularly in the densely settled residential areas. The streets were also generally at a lower level than the entrance of the houses and shops that lined them, a feature visible even today.

Figure 33 Diagram showing the changing street scales and pauses between two streets.

SOCIO – RELIGIOUS CONTEXT OF THE CITY Religion has played a central role in emotionally and physically moving people and pilgrimage is a direct representation of this. Socio-cultural theorists have pointed to pilgrimage – a religious form of travel often traversing distinctive lands and drawing in a variety of people of different histories, culture, and social status – as a mean of unifying a diverse populous.

Figure 34 Religious activity on the ghat SOURCE – https://www.atlastravel.in/festivals-in-varanasi/

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Varanasi is called the land of Shiva , a mythology prevailed in the city that lord Shiva permanently live in the city. The image of the city is identified with the symbolic image of Lord Shiva. Kashi Vishwanath Temple a great religious centre for Hindus is located in the Pakka Mahal, which is accessible only through pedestrian pathways.

The religious culture of the city has been shaped by a number of nodes of socioreligious communication in the city.

Figure 35 Religious activity on the Ghat SOURCE – https://www.atlastravel.in/festivals-in-varanasi/

The uniqueness and distinctiveness of a place are the special aspects of a sacred place where genius loci and valuation of human environment are deeply rooted and maintained by means of sacred ways – as reflected in varieties and layering of pilgrimages and associated performances and rituals practiced in Banaras. The quality of the sacred place depends upon the human context that has been shaped by it, with respect to memories , experiences , miracles and expectations. The city of Banaras is unique in the architectural, artistic and religious expressions of traditional Indian culture and is a living example of this.

In the opening essay, Madhuri Desai describes Banaras as a “city of negotiations”, whose “built environment” – mansions, temples, ghats , and other structures – came into existence as a result of religious politics of 18th and 19th century northern India.

Religiosity in the lifestyle of the inhabitants of the old city. The planning is done in such a way that people start their day by interacting with the people and the day circle devoting to all the things they do throughout the day by participating in GANGA AARTI.

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STRUCTURE OF PAKKA-MAHAL About one-third of the houses were pakka either built of chunar stone or bricks.

Majority of the pakka houses were lofty with two or three stories and several of them were as high as five or six stories. They were richly embellished with verandahs, galleries , projecting oriel windows and very broad and overhanging eaves supported by carved brackets. The walls of the houses were richly painted in deep red color with designs of flower-pots, men and women , bulls , elephants and Gods and Goddesses in various forms.

The oldest settlement in present Varanasi in the area of Pakka Mahal which has been developed on the western side of river bed of river Ganges which is called Ganga-Ji there. Since then the city has expanded in south, and western direction due to influx of migrants workers and population growth.

Pakka Mahal has retained its centuries old architectural character which is reflected in its relationship between house forms and settlement. It is a pedestrian precinct of sorts but only because the architecture is so tightly packed that there is no room of vehicles. There is also little sun, dark mild ever buildings of many stories and crade of electricity wires and narrow strip-light of sky. Down below, many of the lanes are such that the two people pass one another only with difficulty.

Figure 36 Built Density of the Pakka Mahal

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CHAPTER 5.

CULTURAL MANIFESTATION IN CITY FABRIC

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CULTURAL MANIFESTATION IN CITY FABRIC GHATS OF VARANASI It is said that if anyone wants to know the essence of life he need not go anywhere but just walk along the sacred river ganga and observe the rituals and activities happening on the Ghats of Varanasi.

These ghats are the interface between the building edge alongside the river, permitting an access to the Ganga.

In each Mohalla the most important routes are the ones that lead out to the main vehicular road and to the Ghats. The Ghats are therefore important factors for the purpose of orientation and thus important governing factors in the development of the mohalla.

Figure 37 Section at Godowlia Chowk showing the activities

ANALYSING SPACE FORMS AND CULTURE SPACE Ghats are the public spaces imbued with cultural appeal. It has a strong influence in defining lifestyles of the inhabitants of Kashi. As the Ghats are the Stairway to the sacred river Ganges these provide access to people to the river. Ghats on the river Ganga through centuries have the biggest public bath in the city due to several reasons. One is the strong beliefs in divinity of river and other is its porous character which is reflected in its connectivity to the settlement through lanes and by-lanes.

Walking along this crescent shape 7 km long stretch one would experience the essences of life by observing its rituals ranging from birth to death.

Ghats are the longest continuous façade in the world. Natural lights plays an important role in defining the space character of the Ghats. Light and shade pattern vary in the space form of Ghats throughout the day. The stretch of Ghats are 51 | P a g e

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oriented towards east so at the time of sunrise Ghats first experience the sunlight in city. It creates an spiritual environment at the Ghats. The yellow sandstone of which majority of the Ghats have been built creates an luminous golden environment in the presence of morning sun.

Figure 38 Activities at Dashashwamedh Ghat

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Figure 39 Picture showing stairs leading to Ghat

Figure 40 Plan of street leading to Ghat

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Figure 41 Section of Ghat

Figure 42 Section of Ghat

CULTURAL PRACTICES Ghats are the place where on festive seasons they are converted into stage for the cultural programs. Lanes opening at the ghats plays a role of entrance to these fests whereas steps are used for sitting for audiences.

Some ghats are overcrowded due to large arrival of pilgrims and tourists like Dashashwamedh Ghat, Manikarnika Ghat. They have their socio-religious historical importance.

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Figure 43 Cultural activity at Ghat

Figure 44 Section showing the cremation activity at Manikarnika Ghat

Figure 45 Picture showing different activities at Ghats

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Figure 46 Section showing different activities on Ghat

Figure 47 The aarti activity on platform

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Figure 48 Section showing different activities on Ghat

Figure 49 Different Activities on Ghats

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SOCIALIZING FACTOR HOW DO THE ARCHITECTURE OF GHATS AND ACTIVITIES HAPPENING ON IT EXPRESS THE CULTURE OF THE SACRED CITY? BANARAS – where “always ready” (Bana) is the “juice of life” (ras). This “life juice” flows in plenitude here in different colours, varying tones, multiple textures and layers, diverse situations.

Sprawling temples and religious structure on the Ghats give a Hindu religious identity to it. Many of them are many centuries old. This spatial manifestation is the result of religiosity in the cultural behaviour of its people which has been consolidated through centuries.

Figure 50 Religious Activity

STREET FRONTAGES AND CULTURAL MANIFESTATION Street connects people living in different places. The typology of streets determines the movement pattern of any settlement. Like wider streets are prone to vehicular movement and occupy larher traffic on the other hand narrow streets facilitate pedestrian movement. Some streets form an axis to facilitate the inhabitants to move in a certain direction for social and cultural purpose. They connect smaller residential spaces to big open spaces where big gathering could be happening. In Varanasi such streets are directed to the river Ganges. This is because of its culture with is rooted in the great faith in the divinity of the river and its contribution to the world.

The streets connect river to the other of settlement through Ghats.

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Culture of the ancient settlement of Kashi is imbued in the religiosity of its inhabitants. Its culture has a much influence of Hindu value system. And this culture is manifested in the ordering principle of the old settlement.

Varanasi is called the city of Lord Shiva, his image in the form of Shiva Linga is manifested in several places in the city forms of Temples in the narrow lanes, Chauk-Chauraha, Ghats etc.

COMMERCIAL CHARACTER OF STREETS Streets in the old city have always been the centre of commerce for pilgrims who came to the city in large number for the feel the ambience of the sacred place. Some streets heading to major ritual places or temples like Kashi Vishwanath Temple are highly commercialized.

Due to it’s religious importance and it’s being site of famous temples like Vishwanath Temple the city attracts a large number of pilgrims and tourists. Besides that city has been commercial centre from ancient times. This has caused commercialization of the streets that lead to prominent religious places or nodes.

Figure 51 Commercial activity on ghat

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Figure 52 Commercial activity at Godowlia Chowk

Figure 53 Commercial activity at Ghat

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CHAPTER 6.

CONCLUSION

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TRANSFORMATION IN THE CITY AND THEIR MANIFESTATION Historical overview Varanasi has undergone a drastic transformation in its cultural traditions in its last 8-9 centuries. The rituals and the processions we see today on ghats have gone several changes in their forms and expressions in these centuries.

CULTURAL GLOBALIZATION Cultural Globalization leads to the transmission of ideas, meanings and values across national borders. The process is marked by the common consumption of cultures that have been diffused by the internet, popular culture, and international travel. The circulation of cultures enables the individuals to pertake in extended social relations outside the borders. The creation and expansion of such social relations is not merely observed on a material level. Culture globalization involves the formation of shared norms and knowledge with which people associate their individual and cultural identities, and increasing interconnectedness among different populations and cultures.

Since India opened its economy to outside world cross-cultural communication has increased. Due to dominance of particular culture over other culture in the modern age cities traditional lifestyle and cultural system faced challenge.

THE EXISTING PATTERN OF THE URBAN HABIATAT the introduction of various branches of the Northern and the North eastern railways along with the construction of the railway bridge near Rajghat, installation of water works and provision of improved sewerage and drainage works widely modified the cultural landscape of Varanasi in establishments (such as dharamshalas, hospitals, clubs, anathalyas) besides other institute catering for public welfare sprang up throughout the city. The deep devotion of pt. Madan Mohan Malviya to the cause of learning found expression in well planned, semi-circle university township in the south-western extremity of city.

Along the riverside as many as 84 ghats provide magnificent gateways from the river to the interior of the city. The water pumping station at Badaini ghat and the differ in bridge are together recent additions on the river.

The existing urban form of the city can be studied by dividing it up into three zones on geographical basis viz. the Inner Zone, The Middle Zone and the outer zone, the inner zone is the most congested zone of mostly pakka built up with numerous lanes, the over congestion as a result of the proximity to the river. The middle zone is primarily medieval in growth with comparatively recent. Settlements on its outer fringes. The outer zone is characterized by numerous open spaces in the form of orchards and groves, large patches of cultivated lands, tanks and depressions, 62 | P a g e

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together with good residential houses with attached gardens, lined along some of the finest roads of the city. Most of the dwelling houses here are kachcha indicating the poverty of their inhabitants and standing in. it has been realised that the cultural and natural heritages are increasingly threatened by destruction not only due to the traditional causes of decay, but also by changing social and economic conditions.

Varanasi is under similar threats of rapid transformation.

There is an immense pressure from tourism, economic development and population pressures which are now threatening the unity and integrity of the cultural landscape and atmosphere, and the urban skyline of the ghat area. This increasing population is overburdening the carrying capacity of the urban environment and the river ecosystem and unplanned mass tourism could potentially have a hard impact on the cultural carrying capacity of the old city centre. Social hygiene and sanitation methods too are beginning to bend under the pressure of a growing resident population and a constant large floating population.

The ganga river and the riverfront and old city heritage zone of Varanasi being proposed for domination to the world heritage list of UNESCO. Some work is being carried out for the same purpose.

The urban area of Varanasi continued to expand along the riverfront through the 19 th century. Masonry bridges were built over the ganga and varana; ponds like Benia Maidagin, and Machhodari and Godaulia Nala were drained and replaced by parks or streets; many houses were demolished so as to permit road widening in the centre of the city. Broad thoroughfares were cut through the city where formerly there had been narrow lanes. The north south artery called chauk was cleared though the business district. Slowly the city came to save its present shape. James Prishep, British essay Master of the Banaras Mint from 1819 to 1830, published the first reliable census of the city and prepared the first map of the city in 1822.

Like other ancient cities those grown along the major river in the alluvial plains, Varanasi might have grown in the similar way, and later became the most famous sacred place of Hinduism. The archaeological findings at ( northern part of Banaras city ) confirm the existence of Urban Settlement during Ashoka, the great Mauryan kings, had declared Buddhism at the stae religion and visited Sarnath. Under the patronage there developed a Buddhist township with many monasteries, stupas and shrines.

The major expansion and transformation of landscape took place between eighttwelve centuries. The first settlement were in the north to the confluence of the Varuna and Ganga, and later by the mid tenth century expanded in the southern side.

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CONCLUSION UNSYMPATHETIC DEVELOPMENT A question arise in mind that why a settlement like old city of Varanasi has similar type of houses in their architectural style? Which thing inspire people to have the façade of their house to look like the façade of their’s neighbour’s house?

The answer lies in the ideal behind such traditional development. In traditional houses inhabitants and the person who had to construct house would share the construction method. Due to a neighbourhood culture in the dense urban pattern, rooted in the mutual cooperation in the community people used to have concerned about the way his neighbour was building his house and how it appeared? It was basically a cooperative development in which inhabitant controlled architectural character. Technological advancement and their communication in building industry has broken the chain of such development. Now houses are designed and constructed by someone else and inhabited by someone else. This has led to an unsympathetic development in the different part of the city which is incompatible with original fabric of the city.

As we saw in the above explanation on Varanasi Ghats that they all are architecturally cohesive and give the whole belt a continuous flow of space from spatial as well as temporal point of view. But with the passes of time they have witnessed a gradual change in their relationship with the city inhabitants and visitors.

The reason is their reduced relevance in global arena due to deteriorating condition of the waters of sacred river Ganga due to pollution in river. It has lost its cleansing power due to low level of flow in the river and industrial waste disposal in it.

LOSING SPIRITUAL AMBIENCE There is a saying that those live in Banaras and try to absorb its lifeways and spirit of place, become impartial part of its landscape and culture. The symbolic expression of place, the set symbols that gives the people a cultural orientation in space and time, is pervasive in Hindu culture and explicitly manifested in Banaras. But it has become an older story.

Important Ghats along river are overcrowded with commercial activities. Many have settled their permanent shops on the Ghats. Due to this the character of the places is drastically transformed.

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CHALLENGES IN PRESENT TIME

Figure 54 Map showing affected area

         

Lack of protection to heritage for its conservation Potential danger to religious atmosphere Poor and/or no maintenance of heritage Destroyed visual potential spatially Ghats Increasing population Shrinking spaces Modifying urban spaces and heritage character Tourism and pilgrimage pressures Increasing traffic Environment pressures

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TRANSFORMATION IN THE BUILTFORM OF THE CITY Varanasi has witnessed a huge transformation in its urban fabric in recent decade due to urbanization and commercialization.

Economic Globalization has led an out of context development in the heritage city.

There is a wide contrast between the urban fabric of old city and the new expanded city. Old temples used to serve as a cultural node in the city.

SHRI KASHI VISHWANATH DHAM Sri Kashi Vishwanath Dham is being constructed with a view to facilitate easy viewing for the visitors visiting the Kashi Vishwanath Temple located in the heart of Kashi.

Which will connect Sri Kashi Vishwanath Temple to the Ganges River.

Historically, this temple was renovated by Maharani Ahilyabai Holkar of Indore in the year 1780, after about 239 years with the blessings of Mother Ganga to further enhance the glory and splendor of Shri Kashi Vishwanath Temple ( Kashi Vishwanath Corridor) .

Parliamentarian and Prime Minister Narendra Modi has pledged to lay the foundation stone of this Navnirman.

The total area of the project is 39310.00 sq.m.

Under this, there are 296 residential / commercial / sevite / trust etc. buildings. A total of 238 buildings have been purchased so far.

After demolition, an area of about 21505.92 square meters has been made available under the project.

During the demolition of the buildings, 41 ancient temples have been found inside various buildings. Whose mention is also found in Vedas and Puranas and religious books.

All the temples received are ancient heritage of Kashi.

Figure 55 News Article about the project SOURCE - https://timesofindia.indiatimes.com/city/varanasi/soon-access-kashi-vishwanath-temple-directly-fromghats/articleshow/64072869.cms

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DESIGN AND COMPONENTS OF THE COMPLEX In the project, the temple courtyard will be expanded and huge gates will be built in it and a temple chowk will be constructed.

On both sides, various buildings such as : Retiring Room Museum, Vedic Center, Reading Room, Darshan Facilitation Center, Business Center, Police and Administrative Building, Accelerator and Moksha Bhavan for old age and disabled will be built.

Under the project, 330.00 meters in length and 50.00 meters in width and elevation from ghats will be constructed in 30 meters area.

Figure 56 Ongoing wok of Kashi Vishwanath Corridor SOURCE - https://swarajyamag.com/insta/ibc-amended-to-ring-fence-new-buyers-of-stressed-assets-fromcriminal-proceedings-against-previous-promoters

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Figure 57 Ongoing work of Kashi Vishwanath Corridor SOURCE - https://swarajyamag.com/insta/ibc-amended-to-ring-fence-new-buyers-of-stressed-assets-fromcriminal-proceedings-against-previous-promoters

Figure 58 Ongoing work of Kashi Vishwanath Corridor SOURCE - https://swarajyamag.com/insta/ibc-amended-to-ring-fence-new-buyers-of-stressed-assets-fromcriminal-proceedings-against-previous-promoters

*

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Figure 59 3D View of Kashi Vishwanath Corridor Source - https://twitter.com/narendramodi?ref_src=twsrc%5Egoogle%7Ctwcamp%5Eserp%7Ctwgr%5Eauthor

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Figure 60 View of the complex SOURCE - https://twitter.com/narendramodi?ref_src=twsrc%5Egoogle%7Ctwcamp%5Eserp%7Ctwgr%5Eauthor

Figure 61 View of the complex Source - https://twitter.com/narendramodi?ref_src=twsrc%5Egoogle%7Ctwcamp%5Eserp%7Ctwgr%5Eauthor

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Figure 62 View of the complex Source - https://twitter.com/narendramodi?ref_src=twsrc%5Egoogle%7Ctwcamp%5Eserp%7Ctwgr%5Eauthor

Figure 63 Different spaces in the complex

Source - https://www.thehindu.com/society/varanasi-by-design-vishwanath-dham-and-thepolitics-of-change/article26607193.ece

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CHAPTER 7.

CASE STUDY PUSHKAR, RAJASTHAN

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ANTIQUITY OF PUSHKAR The antiquity of Pushkar goes back to the Paleolithic and Mesolithic ages or even before that. The actual date of the evolution of the city is still unknown, but it is said that the town was formed by the Lord’ Brahma to perform a ritual: ‘Yagna’ in the city.

Afterwards, there are stories of hun invasion in the fourth century and the city was completely destroyed. Pushkar is this old; however, one would not find many old structures as the place suffers from a series of constructions and destructions during many centuries, but the spirit of the place was never destroyed, which reminds the past stories through the natural and man-made environment. The city is well known for the rulers after the rule of the Mughal Empire, also ruled the place and brought the significant destruction to remove the traces of Hinduism and then finally, Rajputana rulers occupy the area and there constructions are still visible at the present city infrastructure. The impressive architectural features like Jharokhas, Jaalis, Chatri, double projected aedicule, spaces for paradise in white stucco plaster gives the mesmerising skyline to the city.

Figure 64 Pushkar Ghats

Figure 65 Pushkar Camel Fair

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SOURCE – Reference has been taken from an issuu article.

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CHAPTER 8.

LIST OF FIGURES LIST OF TABLES REFERENCES

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LIST OF FIGURES                                   

Figure 1 The highlighted part shows the study area. .......................................... 10 Figure 2 THE MASTER PLAN OF VARANASI 2031 .......................................... 14 Figure 3 Bharat Milap.......................................................................................... 16 Figure 4 Dev-Deepawali ..................................................................................... 16 Figure 5 Buddha Mahotsav ................................................................................. 17 Figure 6 1931 Map Of Varanasi .......................................................................... 19 Figure 7 The four parts of Varanasi .................................................................... 21 Figure 8 Growth Stage I and II ............................................................................ 22 Figure 9 Growth Stage II And IV ........................................................................ 22 Figure 10 Map showing Ghats of Varanasi ......................................................... 24 Figure 11 Ghat of Varanasi ................................................................................. 25 Figure 12 Durga Temple ..................................................................................... 26 Figure 13 Gyan Vapi Well ................................................................................... 27 Figure 14 Ramnagar Fort and Museum .............................................................. 27 Figure 15 Chunar fort - A spooky little rampart ................................................... 28 Figure 16 Sarnath ............................................................................................... 28 Figure 17 Bharat Kala Bhavan ............................................................................ 29 Figure 18 Annual Tourist Visits Statistics ............................................................ 30 Figure 19 Flow of people and informal economy ................................................ 31 Figure 20 Commercial activities on the street ..................................................... 32 Figure 21 Commercial activities on the street ..................................................... 32 Figure 22 Commercial activities on the Ghat ...................................................... 33 Figure 23 Graph representing income generation during festivals ...................... 33 Figure 24 Plan of typical shops, the area of one shop is defined by the roof and the containers on the ground enhancing the physical boundary. ........................ 34 Figure 25 Section along the Ghat, showing the acitivities happening on the Ghat ............................................................................................................................ 34 Figure 26 Uttar Pradesh Tourism Prospectus ..................................................... 35 Figure 27 Figure showing informal economy at Dashashwamedh ghat and Gadowlia Chowk ................................................................................................. 36 Figure 28 Ganga Aarti at Dashashwamedh Ghat ............................................... 41 Figure 29 Master Plan 2031 of Varanasi ............................................................. 44 Figure 30 The diagram showing the node created between two important entities. ............................................................................................................................ 45 Figure 31 Section showing the building use of the houses. ................................ 46 Figure 32 Plan showing the building use ............................................................ 46 Figure 33 Diagram showing the changing street scales and pauses between two streets. ................................................................................................................ 47 Figure 34 Religious activity on the ghat .............................................................. 47 Figure 35 Religious activity on the Ghat ............................................................. 48

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Figure 36 Built Density of the Pakka Mahal ........................................................ 49 Figure 37 Section at Godowlia Chowk showing the activities ............................. 51 Figure 38 Activities at Dashashwamedh Ghat .................................................... 52 Figure 39 Picture showing stairs leading to Ghat ................................................ 53 Figure 40 Plan of street leading to Ghat ............................................................. 53 Figure 41 Section of Ghat ................................................................................... 54 Figure 42 Section of Ghat ................................................................................... 54 Figure 43 Cultural activity at Ghat ....................................................................... 55 Figure 44 Section showing the cremation activity at Manikarnika Ghat .............. 55 Figure 45 Picture showing different activities at Ghats ....................................... 55 Figure 46 Section showing different activities on Ghat ....................................... 56 Figure 47 The aarti activity on platform ............................................................... 56 Figure 48 Section showing different activities on Ghat ....................................... 57 Figure 49 Different Activities on Ghats................................................................ 57 Figure 50 Religious Activity ................................................................................. 58 Figure 51 Commercial activity on ghat ................................................................ 59 Figure 52 Commercial activity at Godowlia Chowk ............................................. 60 Figure 53 Commercial activity at Ghat ................................................................ 60 Figure 54 Map showing affected area ................................................................. 65 Figure 55 News Article about the project ............................................................ 66 Figure 56 Ongoing wok of Kashi Vishwanath Corridor........................................ 67 Figure 57 Ongoing work of Kashi Vishwanath Corridor ...................................... 68 Figure 58 Ongoing work of Kashi Vishwanath Corridor ...................................... 68 Figure 59 3D View of Kashi Vishwanath Corridor ............................................... 69 Figure 60 View of the complex ............................................................................ 70 Figure 61 View of the complex ............................................................................ 70 Figure 62 View of the complex ............................................................................ 71 Figure 63 Different spaces in the complex .......................................................... 71 Figure 64 Pushkar Ghats .................................................................................... 73 Figure 65 Pushkar Camel Fair ............................................................................ 73

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LIST OF TABLES -

Table 1 Number of shops at Dashashamedh Ghat and Manikarnika Ghat ......... 31 Table 2 Economy of Dashashwamedh and Manikarnika Ghat ........................... 32 Table 3 Schemes and policies and their purpose ............................................... 33 Table 4 Different policies and schemes and their purposes ................................ 35 Table 5 Different schemes and their affect on different ghats ............................. 35

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REFERENCES          

                 

Form, space and order, D.K. Ching Transformation on The Cradle of Time Banaras, Rana B.P Singh, BHU, professor of cultural geography and heritage studies at BHU, Varanasi, India Cosmic, Order and sacred spaces. P.B. Singh Rana, BHU Banaras, Encountering the Experiences and Expositions of the Spirit of Place, prof. Rana P.B. Singh Varanasi development authority official website, www.Vda.Ac.in Jal nigam, Asi ghat riverfront development project.

Sankat mochan foundation, report on conservation of river water of Ganga, Varanasi.

The religious city and the impact of urbanization: searching for new ways to preserve the old spirit: the case of Varanasi. Dar. Vrinda. Unpublished Article.

Varanasi master plan (1991-2011). S.i. : VDA Varanasi Development Authority, 2000.

Rana P.B. Singh, Vrinda Dar, Pravin S. Rana,. Rationales for including Varanasi as heritage city in the UNESCO World Heritage List. Kautilya society, and society of heritage planning and environment Health, 2001.

Eck, Diana L. Banaras: The City of Light. Banaras: Pengiun Publications, 1999.

Draft Citizens Charter for Varanasi. Kautilya Society. Unpublished.

Interview- Reddy, J.N. Chief Town Planner(Varanasi Development Authority).

Interview- Chawla, C.P. Architect. Varanasi.

Banaras walk through India’s sacred city – Nandini Majumdar Banaras city of Light – Diana L.eck Banaras Reconstructed – Madhuri Desai Courtright, Paul B. 1985. Ganesa. Lord of Obstacles, Lord of Beginning. Oxford University Press, New York.

Eck, Diana L. 1978. Kashi, City and Symbol. (Varanasi), 20 (2) Eliade, Mircea 1991. The Sacred and the Profane. Princeton University Press, Princeton. Org. 1959.

Gastner, Th. H. 1954. Myth and Story. Numen, 1: 184-212.

Levy, Richard L. (1990), Mesocosm. University of California Press, Berkeley.

Margold, H. 1991. The Alchemist’s Almanach. Bear & Co., Santa Fe, NM).

Morinis, E. Alan 1984. Pilgrimage in Hindu Tradition. Oxford University Press, Delhi.

Singh, Rana P.B. 1987. The Pilgrimage Mandala of Varanasi/Kashi: A study in Sacred Geography.

National Geographical Journal of India, 33 (4): 493-524, 1988. The Image of Varanasi: Sacrality and Perceptual World. National Geographical Journal of

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      

1989. Where the Cultural Symbols Meet Literary Images of Varanasi. Tara Book Agency, 1991. Panchakroshi Yatra, Varanasi: Sacred Journey, Ecology of Place & Faithscape. Tara Book 1993. Ed., Varanasi: Cosmic Order, Sacred City and Hindu Traditions. Tara Book Agency Faithscape. Tara Book Agency, Varanasi; in preparation.

Swan, James A. 1990. Sacred Places. Bear Co., Santa Fe. 1991. Ed., The Power of Place. Quest Books, Wheaten, IL. Tuan, Yi-Fu 1977. Space and Place. Edward Arnold, London

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