Religious Architecture Transcending Legacy of the · PDF filesuperstructure/ shikhra' is mentioned in Brihat Samhita of Varahamira. Another treatise , as mentioned in 'Mansara',

International Journal of Engineering Technology, Management and Applied Sciences

www.ijetmas.comMay 2017, Volume 5, Issue 5, ISSN 2349-4476

504 Neerja Babbar , Dr (Ar) Prabhjot Kaur

Religious Architecture: Transcending Legacy of the

Himalayas

Neerja Babbar

Director, School of Architecture & Design, Maharaja Agrasen

University, Atal Shiksha Kunj, Village Kalu Jhanda Tehsil

Baddi, Distt. Solan, India. & Phd Scholar with Punjab

Technical University, Kapurthala, Punjab.

Dr (Ar) Prabhjot Kaur,

Director, Punjab Institute of

Technology, Mohali, Punjab, India.

Phd IIT Roorkee.

ABSTRACT

Places make up the persona of the people who live in them. Imagery of a place imparts a sense of belonging to its

habitants. The locals identify themselves with the surroundings, the structures, the landscape, the weather, the seasonal

variations in the flora and fauna and the cycle of changes that they live with. Change spells growth. The changing

moments are the memory makers. Memories grow from short-lived fun moments to everlasting remarkable moments of

events that shape lives. Events inculcate joy, sorrow, pleasure, comedy, tragedy and such emotions into the memory

consumers. Spirituality hails Moksha or detachment from the materialistic world. Civilizations come and go while

defining their own era. The world changes for the betterment and the consumers tend to take it further from their

memories of the past. In the race for growth, at times, they forget the ancestral values which were the reason for the

success of their respective times. And as is the law of nature, life goes full circle. In the fast paced world, resources

begin to get depleted and the consumers are forced to look back at the heritage for sustainable solutions. This paper is

an endeavor to explore the folk traditions and solutions of the people of the North-West parts of India, where the most

colorful and vibrant societies flourished, their attempts to live in harmony with eco-system and their efforts to preserve

nature. The research will bring forth the amalgamation of different styles of Architecture in the religious buildings of the

region.

Keywords: Religious Architecture , Himalayan Vernacular style, Architectural Amalgam.

INTRODUCTION

The geographic boundaries of India have gone

through waxing and waning over the centuries

with the rise and fall of empires (janapadas).

The Indo-Gangetic plains bestowed with

fertility and favorable climate have been the

seat of power and learning, for most of the

rulers. Civilizations flourished and the

emperors spread their reign as far as the

present day Afghanistan (Gandhar) in the west

to the Philippines in South-East Asia. The

earliest people took to the harshest of the

surroundings as easily as sculptural

manifestations of materials. e.g; the monolithic

rock-cut architecture of the Himalayas.

As the trade routes developed on land and water,

cultures began to be remodeled. Cross-cultural

Fig1. Image Source: https://en.wikipedia.org/wiki/ History_

of_Southeast_Asia# /media/File: Hinduism_ Expansion_in_Asia.svg




practices led to synthesis of thought as detachmentfrom the indigenous techniquesto hybrid

buildingstyles.Consequently, the architecture of the religiousstructures in the frontier areas of the North-west

evolved as a reflection of the cultural transitions. Anthropologists' findings have conformed to the fact that

the region of Kashmir used to be lakes and wells which were drained off by sage 'Kashyap' in order to save

the local populace from the demons residing there. The peaceful Himalayan peaks have always been

believed to be abode of the dieties and hence been inhabited by the ascetics, the spiritual seekers and their

followers alike. The shrines mirror such a harmonious co-existence with nature and local materials. viz;

Masroor and Rewalsar in Himachal Pradesh and Srinagar in Jammu and Kashmir.

EVOLUTION OF RELIGIOUS ARCHITECTURE

Manuscriptsdetail the periodisation of Bharat Varsh(India's original name) into four yugas ( all in multiples of

the number of 108. Number 108 is of significance because of the sun's distance from earth in terms of 108

times its own diameter.) :

Sat Yug [Golden Age] : 1,728,000 years

Treta Yug [Silver Age] : 1,296,000 years

Dwapar Yug [Bronze Age] : 864,000 years

Kal Yug [Iron Age] : 432,000 years

The present age at 1917 CE of Kalyug is 5911 years.

Fig 2. Image source: http://lunaticoutpost.com/thread-644370.html

The evolution of man is paired with a competitive spirit for survival. He reacts to the outer world with the use

of the five senses of sight, smell, taste, touch and hear. The complex neural reactions to the vagaries of

weather or beasts and his adaptations to the surroundings, led him to seek celestial help. His faith in the divine

powers, began to be expressed as sacred stones (lingam), or sketches on trees and engravings on rocks. He

even tried to protect these sacred icons (bimba) from the hostile elements and started to identify them as

shrines or 'ayataras'. Temple, therefore, came into existence as a representation of cosmos.

V. Gopala Rao, in the thesis on 'Temples of Goa an architectural study', has quoted Jouveau Dubreuil for

tracing the earliest Indian shrines to03BCE. He states that the early vedic tomb or 'Agnidriya', was made as

stupa or hollow hemispherical dome with two raised stone platforms around a central shaft. The platforms

were used to perform rituals of 'Agni' & 'Soma'. The modest caves also offered the interiors as early

sanctuaries. As the cave sanctuaries were put to use for institutional and assembly purposes, they were carved

out of hard faces of hill sides with varied ornamentations and imagery. Community level assemblies inspired

the growth of temporary pavilions called 'prartha mandapa' and individual ceremonies were conducted in

'amartha mandapa'. The divine power attributed to arts and crafts is known as 'Vishwakarma'. Rao has glossed

over the vedic incarnation of Vishnu as prajapathi and Shiva as Pashupati, and the temples that were built as

homes to them. He has elaborated the delegation of duties amongst different people (grandsons of Brahma):

'Sthapati, Sutragrahi, Vardhaki and Takshaka' as architects, ones who do measurements, ones who are

responsible for strength and quality of materials and ones who work with wood, stone and metal repectively.




According to his findings, man is the creator of only 'manusha' or the man made shrines. All others have been

either self-created or erected by the rishis. vis; 'Swayam-vyakta, Daivika, Puranika or Arsha'.

Alexander Lubotsky has thrown light on the treatise on Architecture in the thesis on "Sarvattobhadra Temple

of Vishnudharmottar Purana and Vishnu Temple at Deogarh". The treatise of dividing the vertical rise of a

temple into three equal parts called 'vasudha / jagati- the platform/plinth', 'kati- the walls' and 'manjari-

superstructure/ shikhra' is mentioned in Brihat Samhita of Varahamira. Another treatise , as mentioned in

'Mansara', insists on dividing the horizontal axis into three equal parts, the central one being occupied by the

temple and the outer two parts being used as circumambulatory path or 'pradkshina/prakara', enclosed as the

outer 'mandapa'. The 'mandapa' is further tied all around by a girdle/ mekhala. The prakara or the mandapa is

lower than the central shrine by knee length when measured in a standing position by the sthapati.

Researchers like Cunningham, Stella Kramrisch et al; have agreed that the platform conforms to nine squares

of Vastu-purusha mandala with the temple occupying the middle square. This girdle around the platform is

approached by a staircase (one-third of its own width) from the middle of each side. The first step is in the

shape of crescent moon and is thus called moonstone. Tusk-temples and minor shrines are also recommended

to be built on and around the platform in symmetrical alignment. Lubotsky has deciphered the sutras

mentioning the proportions of door. Accordingly, the width has been prescribed to be one-fourth of the width

of shrine the height as double its own width.

The verses enumerate the number of shikhras, porticos and doors too.

Temple type No. of porticos No. of

Shikharas

No. of Doors

Saumya 4 1 4

Trikuta 3 3 -

Kailasa 4 5 4

As regards the height of the central shrine, a module of 11'0" has been found at many a excavations.

Consequently, the total height of the structure including the spires has been four times the module, thus

making it to be 44' approximately. Subhash Kak has elucidated the height of temple as mentioned in

Brihatsamhita, where the mathematical proportions are clearly stated. The height to be twice the width of the

temple. It further asserts the triangular shape and geometry of temple's superstructure as derivative of the

Mount Meru, the mountain that is considered to be the navel of Mother Earth.

Lubotsky has described the orientation of the iconographic reliefs and images from the Vishnudharmottar

Purana, to be on East-West axis, so that sunrays penetrate deep into the dark shrine and reach the idol either

at sun-rise/ sunset.. Kramrisch has elaborated the raising of curved spires or shikharas topped with rounded

ring-stone called amalakas and kalasha pinnacles looking upto the skies. The shikharas are ornamented with

attic windows called 'gavaksas' and round niches called 'kuharas' for housing idol images.

Fig 4. Image source

:https://commons.wikimedia.org/wiki/File:

81_grid_Parama_Sayika_design_Hindu_T

emple_Floor_Plan_Vastu_Purusa_Mandal

a_Ancient_Architecture.svg

Fig3. Image Source:

http://www.kamat. com/

kalranga/temples published online on

May 07, 2000

Fig5. Hindu temple Spire

design principle concentric

circles squares Vastu Purusa

Mandala




Fig 6. Image source: https://www.quora.com/What-are-the-different-temple-architectural-styles-found-in-India

HINDU SHRINES OF THE GREAT HIMALAYAS:

The great Himalayan peaks offer peaceful resorts for meditation to the renunciated souls. Their western ranges

called the Shiwaliks reflect the hindu essence of vernacular architecture characterized by dry stone and timber

masonry with sloping roofs in the regions of Lahaul Spiti and Bushair. The Tibetan region reflects Budhist

preachings with structures erected in sun-dried blocks and flat roof forms because of low rainfall. Deodar

wood is inherently free from insect attacks and is thus preferred for binding the masonry in horizontal beams.

Intricate carving on the jambs and lintels along with the hanging fringes as replica of icicles mark the classical

style evolution of the sub-Himalayan temples. The pyramidal roof enables the structural forces to reduce

downwards towards the square shaped base thereby providing seismic resistance to the superstructure. Ar.

Vasudha A Gokhale has reiterated the doctrine of symmetrical layouts to achieve building‟s harmony to the

space around it, in her paper titled „Architectural Heritage and Seismic Design with reference to Indian

Temple Architecture‟.

Fig 7. Image source: "The Himalayan Temples: Drawing can be more effective than the camera in recording

architectural detail" By Penelope Chetwodeoriginally published in the AR in 1973

1: Classical type temple 07-08 BCE corresponding to Gupta period

2-5: Timber bonded (dhajji-wall type) shrines over rectangular plans

3- chalet style;

4- pagoda style;

5- fusion of the earlier ones.

Typical timber bonded, mud

plastered structure used for

storage and worship

https://www.quora.com/What-are-the-different-temple-architectural-styles-found-in-India




Influences from North-West frontiers, vis, Gandhara and Taxila strengthened the building traditions in

Kashmir. Hindu and Budhist practices began to be mingled with the ones‟ ushered in by the Guptas from the

middle and eastern India in 5 BCE. The Kashmir temples that have been documented since 8BCE follow the

basic geometry of square mandapa plan rising vertically up into a pyramidal roof with the aid of stone

triangles created by overlapping squares. viz, Pandrethan temple three miles north of Srinagar.The temple

dedicated to Lord Vishnu was built by King Meruvardhana in 921BCE.

This period is also referred to as „Karkota‟ period known for the rule of Emperor Lalitaditya Muktapida. He

holds the credit for the coexistence of hindu temples and budhist viharas in the capital city of Parihaspura

(near Anantnag). The oldest Sun Temple at Martand also belongs to this era. The 220‟ by 142‟ complex is

attributed to 84nos. of peristyled shrines surrounding a central structure.

Temple ruins as seen from the entrance to the main temple structure Restored impression of temple from „Letters from

India and Kashmir‟ by J. Duguid, 1870-73

Fig 9. Image source: https://en.wikipedia.org/wiki/Martand_Sun_Temple

Michael W Meister in his study on Temple Mountains and Mountain Temples reveals, “Small stone temples

with barrel-vaultedand simply layered super-structuresrelated to Nagara were first built in hills at the end of

seventh and beginning of eighth century. At Masrur and Bajaura, two mature and developed nagara stone

temples were built by the end of the century and another one at Baijnath, Kangra by thirteenth century ”. The

rock-cut Saiva complex at Masrur is a Unesco World Heritage Monument. The plan measuring 160‟ x 105‟,

comprises of four cruciform mandapas in cardinal directions leading to central square garbha-griha . The

central shikhara is the tallest with the lower ones roofing the mandapas. The four stairway shikharas and the

subshrines, have stellate spines.

Fig 10. Image source: Temple Mountains and Mountain Temples by Michael W Meister

17'-6" square Plan-Siva

temple at Pandrethan Elevation Section

Fig8. Image Source: Ancient Monuments of Kashmirby Ram Chandra Kak;

http://ikashmir.net/monuments/index.html

Pyramidal roof with

pent-roof gables




The spatial character of community buildings in context with the regional climate is illustrated in the rounded

shikharas of the Chaurasi Temple. The pent-roof is made of rows of slates over indigenious super structures,

thus protecting them from rains and snow.

Fig 11. Image Source: Report on Study of Built Environment, Village Bharmour, H.P. by Deptt. Of Urban planning, SPA Delhi

Mani Mahesh Temple, Narsingh Temple

and Nag Baba Temple in the precincts of

Chaurasi Temple Complex at Bharmour,

H.P.




Champavati Temple, Chamba

Fig 12. Image source:www.sahapedia.org/wooden-art-and-architecture-of-himachal-pradesh

THE WAY FORWARD:

The Hindu temple is a representation of cosmological beliefs. It is visualized as a living entity and as an abode

to the supreme power. All the building activity is undertaken in such a way as to strike a harmonious

relationship with the environment. Attention is paid to distributing the loads along the triangular elements or

shikharas to the more stable cubical base. Colonnaded gateways match the central shrine in scale and services

with the help of intricate carvings.

REFERENCES: Rao V. Gopala, 'Temples Of Goa An Architectural Study'

Lubotsky Alexander, “ Sarvattobhadra Temple Of Vishnudharmottar Purana And Vishnu Temple At Deogarh”

Subhash Kak, “Brihatsamhita”, https:// Commons.Wikimedia.Org/ Wiki

Www.Quora.Com/What-Are-The-Different-Temple-Architectural-Styles-Found-In- India

Gokhale Vasudha A, “Architectural Heritage And Seismic Design With Reference To Indian Temple Architecture”.

Https://www.Tripadvisor.Ca/Locationphotodirectlink-G1380886-D4401145-I214248438-

Masroor_Rock_Cut_Temple-Kangra_Kangra_District_Himachal_Pradesh.Html

Https://En.Wikipedia.Org/Wiki/History_Of_India#/Media/File:Late_Vedic_Culture_(1100-500_BCE

Https://En.Wikipedia.Org/Wiki/History_Of_Southeast_Asia/Media/File:Hinduism_Expansion_In_Asia.Svg

Paradigms Of Indian Architecture: Space And Time In Representation And Design

By G. H. R. Tillotson

Bangroo Verender Temple Architecture Of Kashmir Http://Ignca.Nic.In/Bangru06.Htm; Dialogue July-September

2008, Volume 10

https; 108 Steps To Be In The Zone And Https://Www.Goodreads.Com/Book/Show

https://Openaccess.Leidenuniv.Nl/Bitstream/Handle/1887/2668/299_022.Pdf

https://En.Wikipedia.Org/Wiki/Hindu_Temple

Space And Cosmology In The Hindu Temple By Subhash Kak

Lipman, Jonathan & Arenander, Alarik, “Maharishi Vedic Architecture Background And Summary Of Scientific

Research” Maharishi University Of Management Fairfield, Iowa USA, April 29, 2010 Revision; Building For

The Health And Happiness Of Everyone, Creating Ideal Housing In Harmony With Natural Law – Exhibition,

Maharishi Vedic University, The Netherlands, 1998. Page 3

Shweta Vardia(1) And Paulo B. Lourenço(2) , “Building Science Of Indian Temple Architecture”

http://Shodhganga.Inflibnet.Ac.In/Bitstream/10603/35652/11/11_Chapter%204.Pdf

Vatsyayan, Kapila. "Fundamental Principles Underlying Indian Architecture." In Vistāra - The Architecture Of

India, Catalogue Of The Exhibition, Edited By Carmen Kagal, 116-119. The Festival Of India, 1986.

Chris Tilley, Webb Keane, Susanne Kuechler, Mike Rowlands, Patricia Spyer , “Handbook Of Material Culture”

Hindu Temple Architecture

November 26, 2015File:///D:/Memory/Hindu%20temples%20%E2%80%93%20archihunger.Htm

https

https://architexturez.net/documents?f%5bauthor%5d=25280

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https://architexturez.net/documents?f%5bauthor%5d=24417

https://archihunger.wordpress.com/2015/11/26/hindu-temple-architecture/






Kak Subhash “ Space And Cosmology In The Hindu Temple” Presented At Vaastu Kaushal: International

Symposium On Science And Technology In Ancient Indian Monuments, New Delhi, November 16-17, 2002

Volwahsen, A., 2001. Cosmic Architecture In India. Prestel, New York, And Mapin Publishing, Ahmedabad

Penelope Chetwode, “The Himalayan Temples: Drawing can be more effective than the camera in recording

architectural detail" AR in 1973

Kak Ram Chandra, “Ancient Monuments of Kashmir”; http://ikashmir.net/ monuments/ index.html

https://en.wikipedia.org/wiki/Martand_Sun_Temple

Meister Michael W, “Temple Mountains and Mountain Temples”

Deptt. Of Urban planning, SPA Delhi, “ Report on Study of Built Environment, Village Bharmour, H.P.”

www.sahapedia.org/wooden-art-and-architecture-of-himachal-pradesh

https://en.wikipedia.org/wiki/ History_ of_Southeast _ Asia # /media/ File: Hinduism_ Expansion_in_Asia.svg

http://lunaticoutpost.com/thread-644370.html

Documents

Religious Architecture Transcending Legacy of the · PDF filesuperstructure/ shikhra' is mentioned in Brihat Samhita of Varahamira. Another treatise , as mentioned in 'Mansara',