RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYATEMPLE, JAUNPUR, U.P.
MASTER OF LANDSCAPE ARCHITECTURE
SHIVANI PALIWAL 2013MLA003
SCHOOL OF PLANNING AND ARCHITECTURE, BHOPAL NEELBAD ROAD, BHAURI, BHOPAL – 462030 MAY 2015
[Type here]
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYATEMPLE, JAUNPUR, U.P.
A DESIGN THESIS
Submitted in partial fulfilment of the requirements for the award of the degree of
MASTER OF LANDSCAPE ARCHITECTURE
By
SHIVANI PALIWAL 2013MLA003
Under the Guidance of AR. SONAL TIWARI
SCHOOL OF PLANNING AND ARCHITECTURE, BHOPAL NEELBAD ROAD, BHAURI, BHOPAL – 462030 MAY 2015
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
ACKNOWLEDGEMENT
This work would not have taken shape without the help and guidance of various institutions, organizations and eminent personalities. I would like to convey my deep gratitude to - My guide Asst. Prof. SONAL TIWARI (School of Planning and Architecture, Bhopal), for her academic guidance, and teaching me deeper insights of landscape architecture. Without her clear vision through all stages of work, this dissertation would not have been possible. I am also very thankful to Dr. Savita Raje for her guidance and encouragement throughout, also to Mrs. Savita Punde for directing my vision at the initial stage of this thesis.
I want to thank my parents, my sister Shagun & family members who devoted so much of their time & energy to me, without their physical or moral support this project would not have been a success story.
Last but not the least a thanks to all my friends especially Antara and Pankaj who infused confidence and came up with helpful tips & suggestions, in the successful culmination of this project.
SHIVANI PALIWAL 2013MLA003 Department of Architecture SPA BHOPAL, BHAURI CAMPUS 26th MAY 2015
School of Planning and Architecture, Bhopal RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
ABSTRACT
Maa Sheetla Chaukiya Temple is a very famous temple of Maa Sheetla (ninth deity worshipped during Navratri) in Jaunpur as well as in surrounding region. This temple was built in 14th century under the Bhars, when a Bhar ruler found the deity in a natural spring which was later converted to a stepped kund and the deity placed on a chauki hence called Chaukiya. Every Hindu resident of Jaunpur has a great reverence for this temple and thousands of visitors come during navratri. Chaukiya temple often encounters the hazardous impact due to the unplanned development, rituals performed or the increasing visitors resulting in ecological damage and fragmented spatial arrangement.
A landscape management plan for the areas surrounding the temple intends to conserve the natural landscape and heritage value of the place simultaneously facilitating visitors with the involvement of the community dependent on the temple.
School of Planning and Architecture, Bhopal RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Table of Contents 1. Introduction...... 4 Need of the topic ...... 4 Aims & Objectives ...... 5 Scope & Limitation ...... 5 Methodology ...... 6 2. Literature review ...... 7 Sacred Landscapes ...... 7 Criteria for Sacred Landscapes ...... 8 Cultural Landscapes ...... 9 Criteria for Cultural Landscapes ...... 9 Community Conserved Landscapes ...... 10 Historical Significance ...... 11 3. Case study ...... 14 Champaner – Pavagadh, Gujrat...... 14 Location ...... 14 Demographic Data ...... 14 Introduction ...... 15 Myths & Beliefs ...... 17 Meanings in Vegetation ...... 19 Historical Significance...... 20 Water System ...... 21 Issues ...... 24 Infrastructure Issues ...... 25 Landscape Management Plan ...... 26 Heritage Trail ...... 26 Interpretation Center ...... 28 ...... 29
School of Planning and Architecture, Bhopal 1
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Visitor‘s Center ...... 29 Shop Modules ...... 31 Inferences ...... 33 VINDHYAVASINI TEMPLE – MIRZAPUR, U.P...... 34 Location ...... 34 Mythological Significance ...... 35 Cultural Practices ...... 36 Trikona Parikrama ...... 37 Other Rituals ...... 37 Inferences ...... 38 4. Site Analysis ...... 39 Location ...... 39 Socio-economic Study ...... 40 Geology ...... 44 Hydrology ...... 45 Vegetation ...... 46 Herbs: ...... 46 Shrubs : ...... 47 Small trees : ...... 47 Medium trees : ...... 47 Large trees : ...... 48 5. Concept & Design Guidelines ...... 49 Bibliography ...... 50
School of Planning and Architecture, Bhopal 2
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
List of Figures
Figure 1 – Depiction of Maa Sheetla Chaukiya in traditional paintings……………………………………….6
Figure 2 – Images showing Maa Sheetla Chaukiya temple and the kund……………………………………8
Figure 3 – Historical timeline of Jaunpur…………………………………………………………………………12
Figure 4 – Maps showing location of Pavagadh- Champaner…………………………………………………13
Figure 5 – Google Earth map highlighting Pavagadh- Champaner…………………………………………...15
Figure 6 – Images showing Pavagadh…………………………………………………………………………...17
Figure 7 – Land-use Map of Pavagadh…………………………………………………………………………..18
Figure 8 – Drainage Map of Pavagadh……………………………………………………………...……….…..19
Figure 9 – Water system at Pavagadh…………………………………………………………………………...20
Figure 10 – Water features at Pavagadh………………………………………………………………………...21
Figure 11 – Plan showing the proposed buffer zone……………………………………………………………25
Figure 12 – Plan and views of Interpretation centre…………………………………………………………….25
Figure 13 – Facilities for visitors…………………………………………………………………………………..26
Figure 14– Pilgrim‘s Welcome centre…………………………………………………………………………….27
Figure 15 – Scheme for geodesic shop modules……………………………………………………………….28
Figure 16 – Design interventions for Machi Plateau………………………………….……...... 29
Figure 17 – Maps showing location of Vindhyavasini temple………………………………………………….30
Figure 18 – Vindhyavasini Devi…………………………………………………………………………………...31
Figure 19 – Maps showing location of Maa Sheetla Chaukiya Temple………………………………………35
Figure 20 – Distribution of communities around the temple……………….…………………………………..37
Figure 21 – Distribution of communities in the adjoining village………………………………………………38
Figure 22 – Land-use Map of the temple region………………………………………………………………..38
School of Planning and Architecture, Bhopal 3
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
1. Introduction
Hindu pilgrimage often involves a self-conscious attempt to cultivate a rapport with Indian geography that establishes and reaffirms or transforms one‘s religious identity. The divine and heroic narratives that are basic to the Hindu textual and oral traditions are stamped in the landscape. The landscape is numinous with transformative, redemptive tales that can be read and appreciated by those initiated into its secrets (Nelson, 1998). Indian religions place an immense value on nature in their belief that natural elements communicate sacred energies that lead to realization of divinity within (Sinha, 2006).
Maa Sheetla Chaukiya temple at Jaunpur is a temple of Goddess Sheetla who is the ninth deity worshipped during Navratri and also known as the Goddess of chickenpox. Such beliefs about the Goddess has held the Hindu residents of Jaunpur as well as surrounding cities to visit the temple regularly which in-turn has knit them together in a common cultural pattern.
Need of the topic
The changing scenario of technological advancement and changing culture in India has been achromatizing the real essence that the rich Indian culture and places with cultural values had. These should be conserved as places of cultural significance enrich people‘s lives, often providing a deep and inspirational sense of connection to community and landscape, to the past and to lived experiences. By studying the importance of landscape in the religious texts and places we can evaluate the role that landscape plays in integrating a cultural and religious place which is left fragmented.
The need is to bring back the essence though the setting it initially had might not be the same. Presently it caters a considerable amount of population than what it did in the past years ago. So the infrastructure should be developed around the temple that can cater such a huge population that visits the temple at the time of festivals.
School of Planning and Architecture, Bhopal 4
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Jaunpur as a sub-urban city has no quality open space for public to interact, a network of such open spaces that bare such rich cultural heritage would benefit the local residents socially and economically by increasing the tourism. So the visual and spatial experience of the place should be enhanced through landscape design interventions.
Aims & Objectives
To make landscape management plan for areas surrounding Ma Sheetla Chaukiya temple at Janupur, Uttar Pradesh in order to integrate the open spaces around it.
To rehabilitate the cultural landscape of Ma Sheetla Chaukiya temple with the purpose of enhancing tourism, facilitating pilgrimage, and restoring the natural ecology.
To educate the tourist about the cultural history of the site and invite the pilgrim to experience other places of interest, in addition to the main destination, the goddess temple.
To prepare a master plan illustrating a network of open spaces at the regional scale to build a network of quality open spaces and give landscape management guidelines on hydrology, land use, and circulation implemented on the site involving the local residents in producing a sustainable productive landscape that meshes with the picturesque setting.
Scope & Limitation
There is a scope of connecting other spaces of religious importance and giving a proposal based on them as there is no defined temple precinct so the canvas for intervention becomes wide.
School of Planning and Architecture, Bhopal 5
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Since there is no intrusion of government and the community has been involved in the management so there existence and connection with the temple in various forms can‘t be ignored, they need to be taken into consideration.
Methodology
Understanding sacred and cultural landscapes Data collection for site and site study Study of the cultural, religious, historical, socio-economic factors. Landscape assessment of the site and site surroundings. Case study of relevant site and identification of issues and their inferences. Landscape proposal based on the inferences for the site.
Figure 1 – Depiction of Maa Sheetla Chaukiya in traditional paintings
School of Planning and Architecture, Bhopal 6
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
2. Literature review
Sacred Landscapes
One of our deepest needs is for a sense of identity and belonging. A common denominator in this is human attachment to landscape and how we find identity in landscape and place. Landscape therefore is not simply what we see, but a way of seeing: we see it with our eye but interpret it with our mind and ascribe values to landscape for intangible spiritual reasons. Landscape is therefore a cultural construct which gives meaning to places and reflect human memory.
Religious signs, rituals, aetiological myths, theonyms and epithets, as well as human constructions (e.g. architecture) together create a web of ciphers and symbols that make up the sacred landscape of a region, creating a text or narrative of a sacred landscape invested with meaning.
We also have to investigate how entire landscapes were invested with meaning. Mountains, rivers and springs were ‗sacralised‘, for example by being associated with particular myths, heroes and deities; very often there are only hints to suggest these ‗sacralisations‘, like the choice of epithets invotive inscriptions. The creation and reinterpretation of the sacred landscape can thus become fundamental aspects of people‘s identity (Anon., n.d.).
This also leads us to issues of visibility and intervisibility of sites: how do the cult places of particular gods and goddesses relate to each other?
To an indigenous culture, a place labeled as ―sacred‖ may instead mean something spiritually alive, culturally essential, or simply deserving of respect.
Criteria for Sacred Landscapes
Sacred places are frequently natural areas such as forest groves, caves, hilltops and confluences of streams and confluences of streams and rivers and are not necessarily limited to religious buildings. As areas with varying geographical distribution they can be
School of Planning and Architecture, Bhopal 7
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. located in the midst of a settlement, at its periphery, or at a considerable distance from it. They can be small or large areas supporting secular uses as well. Usually they are foci with concentrated force of spiritual energy decreasing with distance and which do not have clearly defined edges.
If they destinations of pilgrimage, they have facilities catering to the needs of visiting pilgrims and resident devotees. The common element being the feelings of reverence and extraordinarily strong emotions they evoke (Sinha, 1991).
In the case of Ma Sheetla Chaukiya Temple it was the kund from where the deity was found and then the temple was made adjacent to it. It is called Chaukiya temple because initially the deity was placed on a Chauki (a wooden stool) on an elevated part of land. The temple and the kund in which the piligrims take the holy dip provide sacred context to the adjoining area as all the people residing in that area are associated with its preservation and their lifestyles are influenced and dependent on these.
The landscape features and not just myths and beliefs drives the community to preserve a place and worship it as sacred. The natural features here in case of Ma Sheetla Chaukiya temple is the Kund and the elevated part of land on which the temple resides. Jaunpur has almost flat topography an average elevation of 82 m and the temple is at an elevation of 86 m.
School of Planning and Architecture, Bhopal 8
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Cultural Landscapes
Culture is shared patterns of meaning and behaviour. Culture is shared because it involves things people do together or in the same way. Culture is about patterns, rather than one-time idiosyncrasies. And culture involves both people's overt behaviours as well as the meanings or interpretations people have of them. Culture shapes how people experience their world. It is a vital component of how services are both delivered and received. Cultural competence begins with an awareness of your own cultural beliefs and practices, and recognition that people from other cultures may not share them (Anon., 2002).
Criteria for Cultural Landscapes
A cultural landscape, as defined by the World Heritage Committee, is the "cultural properties that represent the combined works of nature and of man‖. The three categories extracted from the Committee's Operational Guidelines, are as follows:
"a landscape designed and created intentionally by man― an "organically evolved landscape" which may be a "relict (or fossil) landscape"
Figure 2 – Images showing Maa Sheetla Chaukiya temple and the kund
School of Planning and Architecture, Bhopal 9
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
or a "continuing landscape― an "associative cultural landscape" which may be valued because of the "religious, artistic or cultural associations of the natural element― (Anon., n.d.).
This recognises that a cultural landscape is more than just the sum of its physical places; it is equally concerned with the spaces between places and how these are given meaning, as well as the documentary and oral history stories that are woven around both (Anon., 2004). Neglect and inappropriate development put our irreplaceable landscape legacy increasingly at risk. Too often today‘s short-sighted decisions threaten the survival and continuity of our shared heritage. It is everyone‘s responsibility to safeguard our nation‘s cultural landscapes. The ongoing care and interpretation of these sites improves our quality of life and deepens a sense of place and identity for future generations (Anon., 2014).
It is the places, traditions, and activities of ordinary people that create a rich cultural tapestry of life, particularly through our recognition of the values people attach to their everyday places and concomitant sense of place and identity. Identity is critical to a sense of place – genus loci – for people. Relph 5 (1979, p.61) aptly summarises this in his proposal that ‗identity of place is comprised of three interrelated components, each irreducible to the other - physical features or appearance, observable activities and functions, and meaning or symbols.
Ma Sheetla Chaukiya Temple is very intricately knit in the lifestyle and culture of the Hindu residents around the temple. The occupation, agricultural practices, their lifestyle and inter-dependence of the community living in close vicinity of the temple is centred round the activities related to temple. It is also an important part of the residents of not only Jaunpur but also the surrounding cities and thus this temple in its vicinity is an intangible heritage. The important rituals that are performed in Hindu religion is supposed to be performed in this temple or if not possible then with the blessings of goddess Sheetla Devi by visiting the temple before or after the ritual.
Community Conserved Landscapes
School of Planning and Architecture, Bhopal 10
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Among the striking features of traditional agricultural landscapes across diverse settings are their sophistication, complexity and resilience. Landscapes rich in agro-biodiversity are often the product of complex farming systems that have developed in response to the unique physical conditions of a given location, such as altitude, slopes, soils, climates and latitude, as well as cultural and social influences (Jessica Brown, 2011). These landscapes, in many cases created and cared for by indigenous peoples and local communities, have been shaped by the dynamic interaction of people and nature over time, mediated by sophisticated knowledge systems and practices. They encompass a variety of ecological settings, embody human ingenuity, and are continually evolving and adapting. They are rich in agro-biodiversity as well as inherent wild biodiversity and intangible cultural and spiritual values. Indigenous peoples and other traditional local communities are widely acknowledged to have evolved, managed, and sustained agricultural biodiversity for millennia. It is only in more recent times, however, that the formal scientific and conservation community has recognized their role in shaping, managing and conserving entire landscapes (and seascapes), with their complex interplay of the ―wild‖ and the ―domesticated‖, the ―natural‖ and the ―cultural‖ (Jessica Brown, 2011).
Historical Significance
The Jaunpur Sultanate was a major center of Urdu and Sufi knowledge and culture. The Sharqi dynasty was known for its excellent communal relations between Muslims and Hindus, perhaps stemming from the fact that the Sharqis themselves were originally indigenous converts to Islam, as opposed to descendants of Persians or Afghans. Jaunpur's independence came to an end in 15th century, when the city was conquered by Sikander Lodhi, the Sultan of Delhi. The Sharqi kings attempted for several years to retake the city, but ultimately failed. The temple of Ma Sheetla Chaukiya Devi was built in 14th century. The worship of Shiv and Shakti has been going on since times immemorial. History states that, during the era of Hindu kings, the governance of Jaunpur was in the hands of Ahir rulers. Heerchand Yadav is considered the first Aheer ruler of Jaunpur. The descendants of this clan used to surname 'Ahir'. These people built forts at Chandvak and Gopalpur. It is believed that the temple of Chaukiya Devi was built in the glory of their clan-deity
School of Planning and Architecture, Bhopal 11
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. either by the Ahirs or Bhars- but in view of the predilections of the Bhars, it seems more logical to conclude that this temple was built by the Bhars (Anon., n.d.). The Bhars were non-Aryans. It is believed that the Bhar ruler dreamt of the Devi herself telling him that her idol is submerged in the pond (presently a kund near the temple). When he actually searched in pond he actually got an idol which was initially placed on a chauki. The Bhars were non-Aryans. The worship of Shiv and Shakti was prevalent in the non-Aryans. The Bhars held power in Jaunpur. At first, the Devi must have been installed on a praised platform or 'chaukiya' and probably because of this she was referred to as Chaukia Devi. Devi Sheetla is the representative blissful aspect of the Divine Mother: hence she was called Sheetla. It is believed that she is the goddess of chickenpox hence whoever gets cured of chickenpox is supposed to visit the temple and take a bath in the kund. There is another belief that she is the youngest of the nine deities worshipped during the Navratris. So anyone who has to visit the temples of other goddesses has to visit this temple first specially before visiting Vindhyachal Devi Temple in Mirzapur.
School of Planning and Architecture, Bhopal 12
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Figure 3 – Historical timeline of Jaunpur
School of Planning and Architecture, Bhopal 13
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
3. Case study
Champaner – Pavagadh, Gujrat
Location Pavagadh is a Hill Station, and a Municipality in Panchmahal district about 46 kilometres away from Vadodara in Gujarat state in western India.
Figure 4 – Maps showing location of Pavagadh- Champaner
Demographic Data
School of Planning and Architecture, Bhopal 14
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Population of Champaner: 5012 (Heritage Trust Survey, 2005) Tourist population: 7500 per day (Champaner and Pavagadh)
Introduction
Pavagadh is a dramatic and magnificent site with many layers of history accumulated over 1,200 years in its cultural landscape. The site is immense, spreading over six kilometers, and covers the partially buried fifteenth-century Islamic capital city of Champaner and the sacred hill, Pavagadh, a regional pilgrim center to the Hindus and Jains. Small communities live amidst ruins in Champaner, farming and grazing the available land and on plateaus of Pavagadh hill, catering to the heavy pilgrim traffic. It is therefore a ‗living‘ heritage site (Sinha, n.d.).
School of Planning and Architecture, Bhopal 15
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
The cultural landscape of Pavagadh is rich in history and living traditions. As a sacred site worshipped for over two millennia and as a historic site replete with ruins, it deserves a protected status that will not only ensure conservation but will also guide future development.
Visited by over two million pilgrims every year, and a resident population of over two thousand, some of whom live off the forest produce and others who earn their livelihood through pilgrimage, parts of its landscape are heavily impacted to the point of degradation. Also degraded are its historic sites, more out of neglect
Figure 5 – Google Earth map highlighting Pavagadh- Champaner
School of Planning and Architecture, Bhopal 16
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
than out of human use.
The sacred significance of Pavagadh has subsumed and overshadowed its heritage value. The average pilgrim perceives the hill as a sacred, but not a heritage landscape. Overgrown vegetation, lack of signage, and dilapidated state of the historic structures makes it difficult to visit and appreciate them.
Myths & Beliefs
Pavagadh is a religious and historical place located at the base town of Champaner, in Gujarat. This historical and religious place has Pavagadh Temple, which is a temple of Goddess Kali, an incarnation of Goddess Parvati, Sati, and Durga as power or Shakti.
There is a strong history related with this temple. Maa Kali is considered to be an angry form of our Goddess Durga. Some renowned people like Sri RamKrishna and Swami Vivekananda were believed to be great devotees of Goddess Kali. The temple is considered as one of the prominent temples in India as it grants the wishes of the devotees.
As per a mythological belief, Pavagadh hill is well known as a symbolic toe of our Goddess Sati, who fell on the earth when the grief stricken Lord Shiva, who was Sati‘s husband, carried Sati‘s body on his shoulders. That is why it is one of the 51 Shaktipeeths in India.
Concept of Shaktipeeth-
Origin of all Shaktipeethas is linked with the same story of Sati devi.
Understanding the two names of Maa.
Sati = Who always accompanies 'Sat', The eternal Truth (Shiva)
Shakti = Who energizes this Universe
School of Planning and Architecture, Bhopal 17
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
In that story, Daksha, wished to conduct a very big Yagna without calling Lord Shiva. Entire universe accepted it and attended. That means, nobody was interested in Shiva, the eternal truth. It resulted in the loss of Sati i.e, Shakti.
Lord Shiva knew the dangerous consequences of disappearance of Shakti. He is Adi Guru (After all, it is the eternal Truth which guides us, the real Guru). He prepared to uplift this entire Universal energy. This adventurous act took him into an exalted state.
Vishnu understood the condition, became a follower of Shiva, and established Shakti in various best places as Shaktipeethas.
There is a strong history related with this temple. Maa Kali is considered to be an angry
Figure 6 – Images showing Pavagadh
School of Planning and Architecture, Bhopal 18
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. form of our Goddess Durga. Some renowned people like Sri RamKrishna and Swami Vivekananda were believed to be great devotees of Goddess Kali. The temple is considered as one of the prominent temples in India as it grants the wishes of the devotees.
The religious fervor and myths attract the tourists to come and visit the Pavagadh Temple every year but mostly during the Navratris and on full moon in Chaitra month.
Meanings in Vegetation
Vegetation is a salient feature of the sacred and heritage landscape of Pavagadh hill. It contributes in significant ways to sacrality—trees are worshipped not for themselves but as residences of the gods.
The magnificently spreading banyan tree is associated with Shiva, consort of one of the forms of the Great Goddess--Parvati. Small shrines can be found at the base of banyan and other large shade trees—peepal and neem. Fruits, flowers, and leaves are offered to the goddess in numerous worship rituals.
Marigold garlands and rose petals are sold all along the pilgrim path, adding a colorful element to the landscape.
Coconut shells are strewn about in large numbers in the vicinity of Kalika Mata shrine. Breaking coconuts is part of the worship ritual, perhaps a symbolic remnant of archaic human sacrifice carried out for the goddess.
Vegetation is of considerable utility in facilitating pilgrimage—in thatched roofs and wooden supports of make-shift vending structures and chabutras under trees that give shade to the weary pilgrim.
School of Planning and Architecture, Bhopal 19
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
The heritage landscape of Champaner, named after the flower Champa and as the medieval city renowned for its delicious mangoes, should reflect its historic identity. The symbolic and utilitarian aspects of vegetation should be central in the management of the heritage and sacred landscape of Pavagadh.
Figure 7 – Land-use Map of Pavagadh
Historical Significance
Founded in 8th century - King Vanraj Chavda (Chavda Kingdom).
The city and surrounding state of Pavagadh was an important buffer area between Mandu and Gujarat.
Also was a key station on trade routes leading from Gujarat to both North and South India. Pavagadh and the city of Champaner were captured by the Chauhan Rajputs around 1300 AD.
Mahmud Begda captured Pavagadh in 1484, renamed the city Muhammadabad, spent 23 years renovating and enhancing the city, and moved his capital there from Ahmedabad.
School of Planning and Architecture, Bhopal 20
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Mughal Emperor Humayun conquered the city in 1535.
Mughals Rule in both Gujarat and Malwa - the city lost its strategic value as a buffer - the capital moved back to Ahmedabad.
British took control - beginning of the 19th century, the city was almost completely overrun by the wilderness.
In 1969 a 7-year study was done by the Maharaja Sayajirao University of Baroda, leading to many insights about the growth and identity of the city.
Water System
Champaner-Pavagadh has been called a ―water- intelligent city,‖ based on its sophisticated systems for collecting, conveying and utilizing seasonal monsoon flows (Modi and Modi, 2002). When one approaches the site, its waters are initially evident in medium to large tanks or talaos, such as Kasbin Talao to the west and Wada Talao to the northeast, and wells, some of them architectural gems like the fascinating Saat-Kuan Nau Baoli (Seven-Welled New Stepwell) and Helical Stepwell, west of Champaner, along with
Figure 8 – Drainage Map of Pavagadh (Source: Dissertation report, MAC/486, Patel Bhavesh, Dept. of Architectural conservation, SPA, New Delhi, may 2008)
School of Planning and Architecture, Bhopal 21
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. myriad simple village wells.
As one enters the site, the architectural sophistication of water features increases, e.g., at the residential waterworks of the Amir‘s Manzil in Champaner and Gaben Shah stepwell at the base of Pavagadh hill. As one ascends the hill, the complex succession
of water tanks and channels unfolds.
School of Planning and Architecture, Bhopal 22
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
The main water system consists of a cascade of tanks on plateaus from the top of Pavagadh through the eastern side of Champaner to the large Wada talao on the the plains. Some water falling on the summit is captured in a high rocky depression known as the Dudhiya talao (for its association with milk). It serves domestic and ritual needs, has small areas of ghats and several well-like cylinders that reduce suspended sediment and extend access to water during the dry season. Although vital for pilgrims, temples, and related functions at the summit, the tank is stressed by water demand and solid waste disposal.
Figure 9 – Water system at Pavagadh (Source: Dissertation report, MAC/486, Patel Bhavesh, Dept. of Architectural conservation, SPA, New Delhi, may 2008
School of Planning and Architecture, Bhopal 23
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Issues
The contemporary vernacular landscape has evolved in response to pilgrims‘ needs to move, rest, congregate, buy food and drink and items needed for worship. These requirements are met in typical landscape settings of chabutras under trees, vending along the path of movement, ghats on talaos, and maidans.
Yet certain needs are not met—of public toilets, of view and rest spots along the steep climb, and signage Figure 10 – Water features at Pavagadh that can aid legibility.
In addition intensive human traffic has generated refuse on a large scale, especially non-bio-degradable plastic. The current drought cycle has resulted in the drying up of talaos, causing hardships to the local resident community and preventing ritual use of water. The dry talaos and kunds also detract from the sacred associations of the landscape in which water plays a crucial role. For living cultural landscapes, such as those on and above Machi plateau, around the talaos, infrastructure and site improvements should be combined with design interventions that cater to pilgrims‘ requirements and follow an interpretive program.
For archaeological sites found all over the hill, protection (of good and pristine sites) and conservation (of threatened and degraded sites) are necessary. This would mean clearing a buffer zone around monuments protected by The Archaeological Survey of India, removing encroachments, and restoring structures. The main pilgrim path is augmented by a network of heritage trails that loop around plateaus and link historic structures. This design strategy of minimum disruption to the site will allow the possibility of further archaeological research. To make the site attractive for visitors, it is recommended that further interventions be attempted only with the permission of ASI. For living cultural landscapes, such as those on and above Machi plateau, around the
School of Planning and Architecture, Bhopal 24
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. talaos, infrastructure and site improvements should be combined with design interventions that cater to pilgrims‘ requirements and follow an interpretive program.
Erosion: People dependent on fire wood cutting trees from hill for their homes. Soil erosion due to heavy wind and rainfall.
Drainage pattern: Changing drainage pattern due to building activity.
Ecology: Changing ecosystem of archaeological hill site due to tourism pressure and visitor movement, issues of mining, forest fire.
Infrastructure Issues
Solid waste management: Lack of system for disposal and collection.
Sewerage: Lack of underground system.
Open gutters in Champaner village.
Septic tanks on Archaeological site deteriorating underneath Heritage.
Water supply: Scarcity of drinking water in summer on Pavagadh hill.
Insufficient drinking water taps.
Electricity: No electricity along pilgrim path from Machi plateau to Mahakali temple.
Health: Only one medical center but doctor comes as alternate day.
No other immediate medical facilities.
School of Planning and Architecture, Bhopal 25
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Stay facilities for Tourists: Require temporary facility during festival time like Diwali, Navaratri and other festivals on foot hills and on Mahakali plateau.
Disaster facility: Lack of disaster preparedness programme and facilities.
No immediate fire protective measures.
Landscape Management Plan
Based on site visits and design workshops between 2001-03, a team of faculty and students from the Department of Landscape Architecture, University of Illinois at Urbana-Champaign, together with Heritage Trust, Baroda, have proposed Landscape Management Plan.
The landscape management plan preserves historic structures and rehabilitates the cultural landscape of Champaner-Pavagadh with the purpose of enhancing tourism, facilitating pilgrimage, and restoring the natural ecology.
Since this is a living heritage site, the management plan involves the local residents in producing a sustainable productive landscape that meshes with the picturesque setting.
The design educates the tourist about the cultural history of the site—in particular the successive layers of settlements beginning from the tenth century.
The master plan is an illustration of how landscape management guidelines on hydrology, land use, and circulation can be implemented at the site.
Heritage Trail
The heritage trails are laid out such that they are not in conflict with the pilgrim path and invite the pilgrim to experience other places of interest, in addition to the main destination, the goddess temple on top of the hill.
The site can be traversed through heritage loops, three of which begin at the interpretation center and the royal enclosure—in northwest, southeast, and around
School of Planning and Architecture, Bhopal 26
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Wada Talao. A trekker‘s tail leads from the visitor‘s center to Shakkar Khan‘s rojo and to other sites of interest up the hill.
From the pilgrim‘s path, one can take the heritage trail around the Atak Fort and Machi plateau. In addition, a champa-shaded walkway is proposed around Champaner city and fortification walls. Location and direction signage at heritage sites, outlook points, and decision nodes, inform and educate the visitor.
The Plan aims at expanding the range of pilgrims‘ landscape experience and makes them cognizant of the heritage dimension of sacred Pavagadh. It provides a context for interpretive programs, cultural festivals, and community participation that will result in extending the pilgrims‘ stay and thus generate economic returns that will benefit the local residents and temple trusts.
The strategy involves no displacement of local population and require low investment and maintenance, based as they are upon vernacular landscape typologies that use local materials and labour.
The visitor and interpretation centres concentrate facilities for tourists at specific locations; heritage trail loops make the monuments accessible without confusing and overwhelming the visitor; landscape design of specific sites frame monuments and protects them by a buffer zone; water catchment areas are revived; agriculture and sylviculture are encouraged as productive land uses wherever possible; and drought tolerant, native vegetation is proposed where shade is needed and vistas have to be framed.
Visitor facilities ranging from a large complex (lodging, festival grounds, exhibition space) to small rest and viewing spots are proposed at strategic locations that will make pilgrimage easier and allow fuller exploration of what Pavagadh has to offer.
School of Planning and Architecture, Bhopal 27
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Figure 11 – Plan showing the proposed buffer zone
Interpretation Center
The interpretation center represents a dialogue between the landscape design and archaeology of the site. The site itself spreads out as an architectural dockyard, sprayed with relics from the fifteenth century city.
Within it the interpretation center gathers around itself a coherent network of trails and acts as a major node from where the landscape can be viewed. The center sits within visual proximity to the Royal Enclosure and the Jami mosque. It has been designed as a series of interlinking courts that provide a transition from the excavations to the interior of the facility. The courts also serve as outdoor classrooms.
School of Planning and Architecture, Bhopal 28
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Figure 13 – Facilities for visitors
Visitor‘s Center
The visitor‘s center is proposed at the strategic location where the highway from Baroda begins its loop around the inner heritage zone. Here the visitor—whether a tourist or pilgrim-- can learn about the site, private vehicles are exchanged for licensed battery operated buses or vans, and one ticket is purchased for visiting all historic monuments.
The design is inspired by a historic building—Mandavi in the royal enclosure—and abstracts its form. The building is closely integrated with the landscape through the use of columns instead of walls and three large courtyards. Colonnades around the courtyards have higher roofs (above the main roof line) supported by bamboo poles. Water channels and pillars unite the exterior and interior spaces.
Piligrim‘s Welcome Center
Figure 12 – Plan and views of Interpretation centre
School of Planning and Architecture, Bhopal 29
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Two pilgrim centers are proposed that provided much needed facilities such as toilets, first aid, maps and brochures, and consolidate scattered vending. The one at the base of the hill is larger and is intended to be the main complex, preparing the pilgrim for the long journey ahead. It serves the pilgrims walking up the hill as well as those who are driving up to Machi plateau. It is based upon an extensive design program that includes overnight lodging facilities, performance space for Navaratri festival, garden courtyard, and outdoor bathing tank.
Machi plateau is the midpoint of the journey on Pavagadh hill. Pilgrims arrive by foot or by van/car/bus and either take the ropeway or walk up to Kalika Mata temple on Mauliya plateau. All that remains of the historic Machi haveli are its outer enclosure walls. In addition to a few institutional buildings, there is haphazard parking in the middle and vending structures against the historic wall, making this site a visually chaotic and disorganized node. A small welcome center is designed on axis with the pilgrim path and has first aid, toilets, and information display. Those who arrive by vehicles can park in a designated spot. Vending is consolidated and pulled away from the historic wall.
School of Planning and Architecture, Bhopal 30
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Shop Modules
In addition to pilgrim centers, two types of vishram sthals or resting spots are designed and located on the pilgrim path. The smaller structure allows the visitor to step off the path and gives the opportunity to view the heritage structure from a fully revealed point of view. Its design is inspired by the bastions of the historic fort walls. The look-out point is a semi-circular platform against a low curved seat wall and is approached by a flight of steps cut into the hill. This design prototype can be adjusted to the requirements of topography and location of heritage sites.
Figure 14– Pilgrim’s Welcome centre
School of Planning and Architecture, Bhopal 31
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Figure 15 – Scheme for geodesic shop modules
School of Planning and Architecture, Bhopal 32
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Figure 16 – Design interventions for Machi Plateau
Inferences
The provision of different routes/paths for pilgrims and other visitors is shall not hinder the visitors experience during the festivals time when the pilgrim footfall is very high.
Stakeholders have been taken into consideration and also sustainable geodesic shop modules for them are economic as well eco-friendly.
Landscape experience of the site as well as the experience of the pilgrims has been the key issue that has been looked after which would result in increase in tourism.
Buffer zone has been created to look after the fragile surrounding trying to minimize the effect of tourism on the sacred site.
School of Planning and Architecture, Bhopal 33
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
VINDHYAVASINI TEMPLE – MIRZAPUR, U.P.
Location
Vindhyavasini is name of a benevolent aspect of Devi Amba or Durga. Her temple is located at Vindhyachal, 8 km away from Mirzapur on the banks of river Ganges, in Uttar Pradesh.
The goddess gets her name from Vindhya Range and the name Vindhyavasini, literally means, she who resides in Vindhya. It is one of the Shaktipeeths, as it is believed that the Shaktipeeths were created on earth, where the body parts of Sati fell. But Vindhayachal is the place and a Shaktipeeth, where the Devi had chosen to reside after her birth.
School of Planning and Architecture, Bhopal 34
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Mythological Significance
Shrimad Devi Bhagwatam (Bagvat Puran) has given special importance and special mention to Vindhyavasini Shakti Peeth out of its 108 Shaktipeeths. Every years lakhs of devotees from every corner of India come here of both the Navaratri. Thousands of saints come to Vindhyachal Dham and Vindhya mountains for performing 9 days penance and meditation.
Vindhyavasini, who according to Markandeya Purana had incarnated to kill the demon Mahishasur. The detailed description has been given in 'Durga Saptashati' Chapter of Markandeya Purana.
Many scriptures state that there is no other shrine as pure as Vindhyachal elsewhere in the universe. The 3 supreme powers Maha Lakshmi, Maha Kali and Maha Saraswati reside at this place.
Devi Parvati had performed meditation at this place for Figure 18 – Vindhyavasini Devi Lord Shiva and got the name Aparna.
Lord Rama performed Shraadh – Tarpan of his ancestors at Ramganga Ghat and established the Rameshwaram Linga. He also established the Ramkunda here in Vindhyachal .
Lord Vishnu received Sudarshan Chakra from Lord Shiva at this place.
It is also believed that sunrays first touches the Vindhyavasini temple on the Vindhya Ranges. It is also believed that it not get destroyed even if the world comes to an end. At the time of the birth of Krishna as 8th Child of Devaki-Vasudeva, Maha-Yogini Mahamaya has taken birth at same time at Nanda-Yashoda and as per the instruction from God Vishnu, Vasudev had replaced Krishna with this girl child of Yashoda. When Kansa tried to kill this girl child she escaped from the hand of Kansa and turned into
Figure 17 – Maps showing location of Vindhyavasini temple
School of Planning and Architecture, Bhopal 35
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Devi form and informed him that Krishna is already safe and vanished from the prison of Mathura. Thereafter, she choose Vindhyachal mountains to reside, where her temple is located at present.
As it is believed that shaktipeeths were created by cutting the body parts of Devi Sati by Sudarshan Chakra by Lord Vishnu. But this is the place and shaktipeeth where Devi chose to reside after her birth in Dwapar Yuga.
Vindhya parvat on which Vindhyavasini temple is situated is considered to be sacred because it is believed that Lord Brahma measured Vindhya and Baikunth on a balance. As Vindhya was heavier it remained on earth and Baikunth rose to heaven, so it is considered even better than Baikunth (believed to be in heaven now).
The Vindhya ranges where the Vindhyavasini temple resides is not at a great height because it is believed that Vindhya ranges prayed to Lord Shiva to get his wish fulfilled of becoming the highest peak. Shiva granted the wish and it started rising tremendously. So Muni Agastya warned Vindhya ranges that if it will not stop growing he will turn him into sand. Vindhya got scared and lied down in front of Muni Agastya asking for mercy and in that posture only it again converted into Vindhya Ranges that is why it has low height.
Cultural Practices
Mythologically goddess Vindhyavasini is believed to be the instant bestower of benediction. The huge number of crowds visit the temple, especially during Navaratri in Hindu months of Chaitra (March 22 – April 21) and Ashwin (September 23 – October 22). In month of Jyeshtha (May 22 -- June 21) the Kajali competition, a folk genre are held here.
Kajali Mahotsava is among the famous festivals of Mirzapur. Respected all over India, Kajali took birth here. King Kantit IX Naresh‘s daughter Kajali loved her husband very much and sang songs in the moment of separation from her husband, although she could not meet her husband throughout her life and died. Yet she remains alive through these deep sad-love songs. Her voice and songs impress Mirzapur locals so much, so they remember her through this festival paying homage to her.
School of Planning and Architecture, Bhopal 36
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Daily Sringar followed by aarti is performed during the day which also attracts many pilgrims. Each aarti has its own meaning and significance and also Devi is said to be in different forms in each aarti. So whichever aarti one attends one gets such kind of blessings. The four different times of aarti are-
Mangal Aarti: 4.00 AM to 5.00 AM for dharma; Devi in her kanya avastha.
Raj Shree Aarti: 12.00 PM to 1.30 PM for arth; Devi in her yuva avastha.
Choti Aarti: 7.15 PM to 8.30 PM for kaam; Devi in her vriddha avastha.
Badi Shayan Aarti: 9.30 PM to 10.30 PM for moksha; Devi in her virangana swaroop.
Trikona Parikrama
There are several temples of other deities in the vicinity, the most famous ones being Ashtabhuja Devi Temple and kalikhoh Temple. There is parikrama (circumambulation) which constitute:
Maa Vindhyavasini Devi Temple, dedicated to Goddess Maha Lakshmi.
Kali khoh temple, in form of ancient cave dedicated to Goddess Maha Kali (2 km from Vindhyavasini temple). Here, the deity represents to incarnation of Hindu Goddess Durga, for killing demon Raktabeeja.
Ashtabhuja temple, dedicated to Goddess Maha Saraswati (on a hillock, 3 km from Vindhyavasini temple)As per mythology, Ashtabhuja was sister of Krishna, who came here, after relieving herself from the grip of demon Kansa, who wanted to kill her, just after her birth to Vasudeva and Devaki.
Other Rituals
Apart from kajli festival there are fairs which are held near Gerua Talab where pilgrims take holy dip and go to nearby Ashtabhuji temple. It is held twice a year during april and October i.e. navratri period but it is a fifteen day festival.
School of Planning and Architecture, Bhopal 37
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
One week prior to the holi festival the holi samaroh starts in the Vindhyavasini temple where more than thousands of pilgrims visit to see the cultural program held in temple itself in the evening.
Other than these people get their children‘s head shaved and the hair is offered to the Goddess, the ceremony is called Mundan. During Diwali lacs of deepaks are flown in river Ganga.
Inferences
No control over the development around the temple.
No proper signage and lack of universal design.
Waste is disposed-off in river Ganga and no treatment plant available
Trees around the temple and inside the temple premises tied with threads all over.
No resting place or drinking water or toilet facility for visitors in temple surroundings.
Number of visitors more than the carrying capacity during festivals especially.
School of Planning and Architecture, Bhopal 38
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
4. Site Analysis
Location
Jaunpur is located to the northwest of the district of Varanasi in the eastern part of the North Indian state of Uttar Pradesh. Total area of Jaunpur is 2038 sq. km.
School of Planning and Architecture, Bhopal 39
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Jaunpur is an ancient city situated along river Gomti in Uttar Pradesh. Well-known for its past and the glory of learning Jaunpur holds its own important historical, social and political status. Studying its past on the basis of panic accounts, rock edicts, archaeological remains and other available facts, the continuous existence of Jaunpur district is seen, in some form of the other, till the Late Vedic Period.
Socio-economic Study
COMMUNITIES AROUND THE SITE
Malis or Pandas are the people who consider themselves as the descendants of the Bhars who built the temple. Gupta that are locally known as the Baniya community are the shopkeepers who sell stuffs other that the prasad items.
Figure 19 – Maps showing location of Maa Sheetla Chaukiya Temple
School of Planning and Architecture, Bhopal 40
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Brahman or Pandits are the ones who chant the verses and perform all the rituals like aarti etc. Kushwaha or Modanwals are into the business of selling sweets for prasads.
The temple in its close vicinity has only four communities which are here since many generations. The two Kshatriya families that resided there left the place decades ago. These communities are the ones who are running the temple and its associated activities all-round the year and especially during festive period when the amount of visitors increase to a great amount.
Pandas – The community of gardeners who consider themselves to be the descendants of Bhars. It is still in dispute that the temple was actually built by Bhars or by Ahirs. There are seven families of Pandas that live in immediate surroundings of the temple who take care of all the management of the temple. The policy security, any construction work for temple, the offerings from visitors etc. are all looked after by these seven families. It is weekly duty of each family on daily basis and during Navratris all of them are involved.
The area around the temple has mixed use i.e. residences on first floor and shops on the ground. The maalis belonging to the community of gardeners have the business of selling prasads(mainly coconut which is the main item of offering) and garlands. They have their own gardens in the surrounding areas where they grow flowers for their business.
Guptas – They are involved in the business of small things that the visitors buy. From things of sringar like chunari, sindoor, bindi, etc to audio cassettes and books on Sheetla Devi. Some of them are also involved in making of sweets and food outlets for visitors.
Brahmans – They are kept for performing the rituals according to the Hindu customs which says that prayers and aartis are performed by the Brahmans. The management hires them for these purposes.
Kushwahas – The community which is involved in the business of sweet making for which they are dependent on the Ahir families in the nearby village who are into the
School of Planning and Architecture, Bhopal 41
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. business of dairy. So the main raw material which is milk is something this community is dependent on the other.
School of Planning and Architecture, Bhopal 42
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
The village adjoining the temple has basically three communities that live there and socially, culturally and economically they are inter-dependent on each other. The Harijans in the area have their farms on which they grow vegetables and some also engage in growing flowers. The Sonkar community which economically the weakest in that area and sells the fruits and vegetables grown by Harijans. The Ahirs are engaged
Figure 21 – Distribution of communities in the adjoining village in dairy farming and hence the Ksuhwahas are dependent on them for the milk. Thus the community in the adjoining area is self- sustained. The activities related to temples are also managed by them mutually.
Figure 20 – Distribution of communities around the temple
School of Planning and Architecture, Bhopal 43
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Geology
Jaunpur district (25°24‘- 26° 12‘N and 82° 07'-83° 07'E) covers an area of4038 sq.km, with a population of about 32,15,000 (1991 census), denstiy being 796 persons per sq.km. The district boundary is that of pre-1980 administrative set up of U.P. Climate of the district is sub-tropical wet and dry. Geologically, the area consists of Quaternary sediments, represented by Older Alluvium and Newer Alluvium. Older Alluvium consists of oxidised (brown, yellow and khaki colour) sediments and Newer Alluvium comprises unoxidised (grey and khaki colour) sediments. In Jaunpur district, Varanasi Alluvium of Pleistocene age represents Older Alluvium. It contains polycyclic sequence of silt and clay with kankar layers and subordinate beds/lenses of micaceous sand. Beneath these Quaternary sediments, limestone and quartzites have been encountered in the boreholes at depths of 389 and 421m and 538 m respectively in the southern part of the district. In the northern part of the district, the sequence of Varanasi Alluvium has been recorded upto a depth of610m.
Newer Alluvium of Holocene age occupies lowland and is divisible into Channel Alluvium and Terrace Alluvium. Terrace Alluvium consists of interbedded sequence of sand, silt and clay. It is well developed in the area of Terrace Plain. Loose sand of point and channel bars constitute the Channel Alluvium of Gomati river. Thin layers of mud occurring in tals and palaeochannel are considered homotaxial to the Newer Alluvium. Deposits of silt and clay, located mainly on Varanasi Alluvium are exploited for making bricks. Sand deposits are few and are associated with Channel Plain of Gomati and Sai rivers. Reh is used locally as detergent.
Figure 22 – Land-use Map of the temple region
School of Planning and Architecture, Bhopal 44
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
The terrain of Jaunpur district is a part of Ganga Plain. Geomorphologically, it is differentiated into lowland and upland. The upland, known as Varanasi Plain, lies in Ganga- Ghaghara interfluve with elevations of 91 to 107 m. Varanasi Plain is silty to clayey, slopes gently towards southeast and has scars of relict fluvial features such as tals and paleochannels. The lowland lies between the elevations of 72 and 95m along Gomati and Sai rivers. It consists of Channel Plain and Terrace Plain. The river bed and its flood plain constitute the Channel Plain. Both the rivers have narrow Channel Plain which slope towards southeast. Two levels of terraces have been developed along Gomati river. The lower one is depositional (Tl) while the higher one is erosional (T2) in nature. Along Sai river only Erosional Terrace (T2) is present. Terrace Ti preserves the sediments generated by the river during its process of incision. About 93% population of Jaunpur district reside in rural areas and are engaged in agribusiness. Of the available resources water and land are needed for agrarian economy, the sand, clay and kankar amongst them associated with different geological units are utilised for constructing houses and village link roads.
District has about 2,92,000 hectares (ha) cultivable land, 70% of which in under irrigation (tubewell-1,41,300 ha, others - 95,500 ha). Varanasi Plain having Older Alluvial soil (Alfisols) supports multicrop system and Terrace Plain with Newer Alluvial soil (Entisols) supports monocrop. About 92,000 hectares of the district are occupied by settlements and other related social features. Tropical, dry deciduous vegetation is common in riverine tract. Forest covers 51 hectares of area. Wasteland is spread over an area of about 7357 hectares. Alluvium, the only geotechnical province, has high permeability and low compressive strength. Reh infestation in the area south of Sai, waterlogging during monsoon in Jaunpur, Kirakat and Shahganj tehsils and gully erosion along Gomati river are the main natural hazards affecting the upland. Channel Plain of Gomati and Sai livers and lower elevations of Terrace Plain arc submerged during annual flood. The entire district lies in seismic zone III (earthquake of magnitude 6-6.5 possible). Two earthquakes of intensities V and VI (on MM Scale) were recorded in Jaunpur on 04.10.1833 and 16.01.1842 respectively.
Hydrology
Jaunpur district is a part of Gomati sub-basin which in turn forms a part of Ganga basin. Gomati and its tributary Sai are groundwater fed rivers and originate from Varanasi Alluvium. Surface water i.e., streams, tal and canals (Sarda canal system) as well as ground water occurring in aquifers sustain domestic and irrigational needs. Groundwater occurs in a four-tier aquifer system under confined conditions.
School of Planning and Architecture, Bhopal 45
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Groundwater potential is about 1255 million cubic metres, 40% of which is exploited for irrigation.
Vegetation
Jaunpur lies in region where there is no dense forest only open forests are present. It lies in dry deciduous forest type.The temple lies in area surrounded by agricultural land and there are patches of dense trees cover. The major plant species found in the region are –
Herbs: Aloe indica – Ghie kunwar
Withania sommifera – Ashwagandha
Vinca rosa/alba – Sadabahar
Artimesia sp. – Damanak
Ocimum Sanctum – Tulasi
Ocimum bacilicum – Tulsi
Mentha sp. – Pudina
Centronela grass – Rosha
Lemon grass – Lemon grass
Colias aromaticus – Parn yawani
Centela asiatica – Brahmi
Acorus calamus – Vacha
Vetivera zizanoid – Khas
Andrographis peniculata – Kalmegh
School of Planning and Architecture, Bhopal 46
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Shrubs : Hibiscus recemosus – Japa
Vitex nigundo – Nigundi
Rose sp. – Gulab
Adhatoda vasica – Adusa/Bakus
Lowsonia inermis – Mehendi
Asparragus racemosus – Satavari
Calendula officinalis – Marigold
Jasminum sp – Mogra
Jasminum sp – Jati
Small trees : Wiltolarina antidysentica - Kuda
Jasminum sp – Chameli
Nictanthus arbor-tristis – Harsringar
Embeliea officinalis – Amla
Moringa olifera – Sahinjan
Santalum album – Chandan
Medium trees : Anthocephalus cadamba – Kadamb
Sarac asoka – Ashoka
Pterocarpus santalinus – Rakta chandan
School of Planning and Architecture, Bhopal 47
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Calophylum anophylum – Puna
Thevitia peruviana – Peeli kaner
Acacia nilotica – Babool
Large trees : Terminalia berelika – Beheda
Terminalia ehebula – Harad
Ficus religiosa – Peepal
Ficus benghalensis – Bargad
Butea monosperma – Palash
Mangifera indica – Aam
Tamarindus indica – Imli
Shorea robusta – Saal
Eriodendron anfractuosum – Safed semal
Azardirachta indica – Neem
Pongamia pinnata – Pongamia pinnata
Semla – Bombax ceiba
School of Planning and Architecture, Bhopal 48
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
5. Concept & Design Guidelines
The site has been dealt with at two levels with two different strategies. The first being the broader perspective at the regional level and second in detail at the precinct level.
The intent of design is to link the temple with the open spaces around the river which are existing ghats but need a little rejuvenation. For that a tourist trail has been designed connecting Akhdo Ghat, Ram Ghat and Uttargaanva Ghat with Maa Sheetla Chaukiya Temple. The trail commences with a node which caters the need of public vehicles and toilets. The three major nodes connected with pick n drop points in between act as intermediate nodes. The three ghats are connected through river trail i.e. through boats. Through the trail avenues have been created keeping in mind that no season goes without flowers. Trees are placed in such a way and of such variety that some or the other tree keeps flowering. Also guidelines to create vegetative buffer at the river bank and at the erosion prone areas have been provided.
The temple precinct design has been done by creating four zones. The first being the node which has parking, U.P. Tourism kiosk, help desk, food kiosks, toilet and
School of Planning and Architecture, Bhopal 49
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P. bullockcart facilities. The second being the visitors centre, third the resting area for pilgrims where spaces for different activities have been provided to enhance community intermingling and fourth separate areas for rituals have been defined.
Also guidelines have been given to protect the water bodies in the area and also for involvement of the community residing in that area and dependent on temple activities to rejuvenate the system of community conserved landscape.
Bibliography
Anon., 2002. Psychology Continuing Education. [Online] Available at: http://www.ceunit.com/ceus-CulturalCompetenceandDiversity
Anon., 2004. ICOMOS, ' Natchitoches Declaration on Heritage Landscapes' , adopted at US/ICOMOS 7th International Symposium), Natchitoches: s.n.
Anon., 2014. The Cultural Landscape Foundation. [Online] Available at: http://tclf.org/sites/default/files/microsites/wot-guide-denver/cultural-landscapes.html
Anon., n.d. Jaunpur Official Website. [Online] Available at: http://jaunpur.nic.in/
Anon., n.d. Social Geography: A Critical Introduction, s.l.: Cram101 Textbook Reviews, 2014.
Anon., n.d. The Open University. [Online] Available at: http://www.open.ac.uk/Arts/classical-studies/conferences.shtml
School of Planning and Architecture, Bhopal 50
RECLAIMING INTEGRITY THROUGH LANDSCAPE DESIGN INTERVENTIONS: A CASE OF MAA SHEETLA CHAUKIYA TEMPLE, JAUNPUR, U.P.
Jessica Brown, A. K., 2011. Protected Landscapes and Agrobiodiversity Values. Management of Environmental Quality: An International Journal, pp. 139-153.
Nelson, L. E., 1998. Purifying the earthly body of God : religion and ecology in Hindu India. New York: s.n.
Sinha, A., 1991. Landscape research. s.l.:Taylor & Francis.
Sinha, A., 2006. Landscapes in India: Forms and Meanings. s.l.:University Press of Colorado.
Sinha, A., n.d. Champaner - Pavagadh Archealogical Park & Cultural Sactuary. [Online] Available at: http://projects.landarch.illinois.edu/india-projects/champaner/
School of Planning and Architecture, Bhopal 51