CHAPTER IV : ANALYSIS AND FINDINGS Maharashtra has almost 1200 caves spread over various parts of the state, of which 900 belong to Buddhism (ASI,2011).Along with Buddhism, these caves are also closely associated with other religions such as Hinduism and Jainism. Some of these Buddhist caves in Maharashtra are Ajanta, Ellora, Junnar, Karle, Kanheri and Bhaja. Of all the Buddhist caves in Maharashtra, Ajanta and Ellora caves are most famous and World heritage sites as they represent one of the masterpieces of sculpture and paintings. This chapter discusses the case of Ellora in detail through archival research and secondary resources. 4.1 ABOUT AURANGABAD, MAHARASHTRA According to ASI (2012), Aurangabad region was inhibited since long and shows traces of Upper Palaeolithic (around 10,000 to 20,000 years ago), Mesolithic (less than 10,000 years ago) and Chalcolithic remains (2500-1000 BC) as well. Aurangabad is meeting point of North and South of India, leading tosocial, cultural and political development in Aurangabad which ispan-Indian in ethos, though one notices distinct identity of the place ( Dhongde and Ranade, 2010).According to Dhongde and Ranade (2010), Ajanta and Ellora ,both are a social document displaying cultural ethos of the contemporary society through buildings, environment, attire, customs and daily life. Islamic period which came later added a new vocabulary in architecture and landscape ,through various typologies like the land fort of Daulatabad, also known as Deogiri fort, Tombs, Mosques and Masjids like the Aurangzeb tomb, Malik Amber tomb, Mughal style gardens and Structures in Khuldabad and Aurangabad like the Bibi ka maqbara ,Bani Begum Bagh, Pariyon ka talab, Suneheri Mahal, Hamams and the Sarais( MTDC,2010). This was later followed by Maratha empire, its major architectural pieces being the Ghrushneshwar temple and the Ahilyabai kund in Ellora, Ghrushneshwar being twelthof the 12 jyotirlingas , latest additions being Lakshyavinayak temple, Janardan Swami Mandir ( MTDC,2010). Culture therefore in this region became composite with cross-cultural exchanges echoed in its architecture , finer details and technology ( Dhongde and Ranade, 2010) , displaying development of this region- its political, social and cultural dimensions pan Indian in ethos ,however local in detail. Apart from rich Cultural heritage , Aurangabad has in its close proximity Pithalkhora caves built 2000 years ago andPaithan with 200 year old wadas. 83 Perspective District Development Plan Vision 2020 (2011) mentions geographical area of Aurangabad district as 10,100 sq.km.of which 141.1 sq.kms, (1.4%) is urban area with population of 37.5% of the district, whereas remaining 99,587 sq.km. (98.6%) is rural area. Aurangabad is declared recently as tourism capital of Maharashtra and Ellora which is close to Aurangabad , is the most important place on tourist map of India ( Pandit, 2013) , Aurangabad district has 2 World Heritage sites – Ajanta and Ellora caves ,having nominated and added to the World Heritage list in 1983 along with Taj Mahal , Agra. Ellora especially has evolved over a long period of time and displays cultural diversity from Satavahana period till Islamic influence. Ellora region displays cultures of 4 major religions of Asia – Buddhism, Hinduism and Jainism, as well as Islam . Despite the fact that these are World heritage sites of universal value, there seems to be a big gap in attaining this status of Outstanding Universal value ( MTDC,2010). Though tourism development aims at empowering people, boosting economy of the place and alleviate poverty; it is seen that the economic benefits are central to Aurangabad ,rather than Ellora and Khuldabad village ( MTDC,2010). The Vision Report of MTDC ( 2010) mentions tourism not being looked as alternate source boosting the economy of Aurangabad. Vision of Aurangabad as mentioned in Aurangabad District Perspective plan of MTDC (2010) is ‘To produce a world class Visitor experience for the Tourists to Aurangabad district leading to their prolonged stay thus developing the local economy and community and ensure the safety, security and comfort of the visitor without degrading the cultural, environmental and social values of the populace.’ 4.2 ELLORA CAVES: HISTORICAL BACKGROUND Literature review of books written by architectural historians like Percy Brown, Fergusson, Bannister Fletcher, Tadgel, Satish Grover focus more on Ellora cave’s Art and Architecture, its spatial character and sculptures. Buddhism rose in other parts of India during the reign of Ashoka (Morvanchikar, 1985), and spread in Maharashtra through large scale caves especially Pitalkhora, Ajanta, Karle, Nasik etc; realised the spiritual needs of the society , believed in social equity ( Dhongde and Ranade,2010) and harmonious relationship between man and nature ( Buddhist ecology) received patronage of Satvahanas which further resulted in Monument of Ellora. 84 Ellora was a special and popular religious centre of India, being evolved as a Sacred site because of its location on the ancient northern route which joins Paithan ( Pratisthan) , a major trade centre ; with Aurangabad and continues further north to Maheshwar , previously known as Mahismati and Ujjain in MP, both being regional political and religious centres. The richness and variations in the motifs, figures and architectural vocabulary, shows influence of indigenous and foreign sources (Malandra, 1996) . The caves are total 100 in numbers , of which 34 are made accessible to tourists which include Buddhist Caves 1 to 12 , Hindu/ Brahmanical Caves 13 to 29 and Jain Caves 30 to 34 ( Asi.ac.in,2011). Two more groups of caves – Jogeshwari caves and Ganesh caves are located on upper terraces close to the waterfall. Caves 1 to 10 and Rameshwara Cave no 21 were constructed by the Kalachuris of Mahismati; later remaining Buddhist caves and Hindu caves were constructed by the Rashtrakutas ,patrons of learning and education, (Asi.ac.in,2011),who ruled from 8th century- 10th century AD ( Dhongde and Ranade,2010), who came after Kalachuris and Jain caves are Post- Rashtrakutas (ASI ,2011;Dhongde and Fig No 4.1 Map displayed at the entrance of Ellora caves Ranade,2010), patronaged by Yadavas. Source : Map displayed for public at the Ellora caves precinct The site was developed in 3 phases, mainly entrance the Hindu phase from 550 -600 AD, Buddhist phase from 600-730 AD and last phase 730-950 AD which comprised of Hindu and Jain excavations sponsored by Rashtrakuta kings (Malandra, 1996) 85 The known traveler from Baghdad, Al Masudi who visited this place between 8th-10th century, describes Ellora emphasizing the popularity of Ellora as a pilgrimage place, a sacred landscape, a ‘Tirtha’.. ‘The great temple named Aladra ( Ellora) ,where Indians come for pilgrimage from the farthest regions. The temple has an entire city to its support, and it is surrounded by thousands of cells, where the devotees consecrated to the worship of the idol dwell’ (Malandra, 1996) Later addition of Marathas and Islam, makes the place more complex and displays greatest collection of religions at a single place, all co-existing with each other, showing harmony and religious tolerance (ASI,2011). Kailas temple built by Krishna I in 750 AD who later also built Ghrushneshwar temple , represents ultimate version of the Hindu temple , of Dravidian style, of culmination of Hindu rock cut architecture ( Dhongde and Ranade,2010) ASI (2011) mentions ownership of Holkars and Nizams of Hyderabad in the later stages ; of which Nizams carried extensive repairs of these caves. Caves are now under Archeological Survey of India and maintained by them (UNESCO,2003). 4.3 LANDSCAPE AND ARCHITECTURE DEVELOPMENT Landscape in and around Ellora caves These caves in Ellora were carved in volcanic Deccan trap basalt in the western side of the hills which formed part of the Sahyadri range of the Deccan; Deccan also known as Dandakaranya ( Morvanchikar,1985),where many streams flow, prominent among them being Yelganga,which drains into Shiv, a stream of Godavari river system (ASI,2011). The water forms a very big waterfall near Sita-ki-Nahani, cave no. 29.Dhongde and Ranade (2010) mentions caves’ surroundings to be a deciduous forest . The landscape of Ellora as depicted in various paintings below shows hilly and rugged terrain, rocky outline ,waterfalls and vegetation as important features of the landscape. Photo No 4.1 Painting of the mountain of Ellora, by Thomas Daniell (1803). The Mountain of Ellora, 3rd view, plate III from Part 5 of 'Oriental Scenery', engraved by Thomas Daniell (1749- 1840) pub. 1803 Source : ourworldheritages.com, www.1st-art-gallery.com 86 Photo No 4.2 "Ingres del Kailasa," by Giulio Ferrario, from 'Il Costume Antico e Moderno', Florence, an edition of 3194 Source : ourworldheritages.com, www.1st-art-gallery.com Photo No 4.3Kailas temple Source : http://www.columbia.edu/itc/mealac/pritchett/00routesdata/0700_0799/kailashn ath/drawings/drawings.html Cave Layout History of civilization shows that cultural development and spirituality growsduring the period of economic prosperity ,political stability and when primary needs of subsistence are met (Morvanchikar, 1985). These religious centres are also crucial points of economic and social arrangements; also a halt point on the trade route linking east and west coasts of India ( Pandit ,2013). Ellora shows range of stylistic variations, patronage of various kings where each group marks significant leap in architecture and iconography of