Role of Sacred urbanism and mythological knowledge systems vested, evolved and transformed in a particular morphology.
'M' for Mythology and morphology addresses the mythological aspect in the formation of our oldest religious town popularly known for its Shaktipeethas, Jyotirlingas, Ashtavinayak religious trails, etc.
This Blog has gained insights from Architect and Urban Conservationist Chandan Chhallani from Yavatmal District. Her core interest lies in religious, philosophical, theological, classical and mythological ideas. She has successfully completed her research dissertation in the topic "Gender conscious approach towards conservation of “Shaktipeethas”, Places of Female Divine: A case of Mahur, Nanded." Lets understand from her perspective how mythology and sacred ideologies evolve and transform a town with particular characteristics, understanding the issues manifested in such towns and using mythology as a tool to conserve such sacred landscapes.
Have you every visited a place and believe that there are descendants from the gods and goddesses that mythology claims in formation of our oldest cities?
"Religious institutions from multiple standpoints - tracing their elusive evolution from wayside shrines as well as canonization into classical objects; questioning the role of treatises containing their building rules; analyzing their prescribed proportions and orders; examining their presence in, and as, larger sacred habitats and ritualistic settings; and affirming their influential role in the contemporary Indian metropolis." - Vinayak Bharne & Krupali Krusche.
The spiritual dimension of life is actually the realization that everything in the world is connected and interdependent. "In India, religion dates back to pre-vedic period (5000 BC) and is based on the proposition that all creations of nature have to be protected (Singh, 2017).” One of the important traditions of nature reverence is to conserve those patches of geographies that are dedicated to sacred elements (god / goddess). These are segments of landscape containing vegetation, life forms and geographical features, delimited and guarded by human societies under the assumption that to retain them in a relatively undisturbed state. India is covered with holy places associated with prominent geographical features. These geographies provide a way to explain certain religious, philosophical and theological ideas. Classical and mythological texts have woven religious tales praising the divinities and their place association. In fact connections between the places were formulated in ancient times. Religious towns provide us the opportunity to study the sacred element believed to be at the root of all urbanism. The activities (rituals/ processes) associated with the sacred element contributes in sustaining these geographies through various formal (processes) and informal (place) socio- spatial processes and practices. These become symbols in the urban imagery i.e. morphology. In many respects the Indian subcontinent offers a uniquely valuable setting for such analysis.
Mythology as a conservation tool - “Everyday spaces within a religious town merge with a landscape of memory and history through narratives, place and spatial movement (rituals), creating an urban imagery that is simultaneously formal (process) and informal (place) (Krishnamurthy, 2015).” Myths, stories, histories and rituals associated with the divine turns’ monument and site into a sacred landscape. These myths associated with urban form becomes central narratives in transformation of public and semi-public spaces of sacred landscape. Rituals can be defined as the process which has meaning attached to myth, stories or histories associated with the divine. The association or the fear of divine doesn’t let one to Intervene within her territory as a result these rituals contribute in conservation of geographical resources to sustain the urban imagery through various formal (processes) and informal (place) socio-spatial processes and practices. “It is seen that in the last one and half century development-oriented tendencies of capitalist class lacks sensitivity to cultural aspect of these sites” (Pawar, 2010). It has caused high pressure and deterioration of these sites. In planning process protection of monuments becomes supreme to attract more tourists, which entails a transformation of nature with in turns; destroys its organic processes, indigenous knowledge also gets destroyed. They do not consider the inherited conservation approach within the system. Which results into destruction of nature and plundering of its regenerative values. Without understanding the sacred geography of the place if one intervenes in the inherited practices which resulted in formation of those built forms, the conservation approach might not suit the site. Thus mythological understanding of morphology becomes necessary.
Having understood the need to conserve such unique sacred landscapes as a symbol of myths, narrations and associations through communal practices, it becomes crucial to map and represent such sacred landscapes in order to highlight the uniqueness of the place. One way to represent such values and mythical narrations is through cognitive mapping. Cognitive maps show visitors the mythical shape of the city and give them an image to help them remember the experience when they return home (Singh Rana, 2012). Here is the visual representing our oldest religious town of 'Gaya'. Unique geographical setting, temporal phases of rituals, their locational association, and the sacred routes mobilizes the ritual functionality -- altogether converged into a system that brings order. - Suruchi.
Image shows Sacredscape and manescape: The sacred geography of Gaya, India. Image Source: Singh, Rana. (2012). Sacredscape and manescape: The sacred geography of Gaya, India. 502-525. 10.1017/UPO9788175969360.029.
"The quest to know how sacredness is inherent there, why miracles happen there, why we pay respect or give thanks, why divine spirit is more active there, etc. awaken ourselves a desire to visit Sacred places."(Singh Rana, 2012). Lastly, by faith, rituals, symbolic behaviors and involvement, a pilgrim is able to transform itself into sacred landscapes with unique geographical arrangements, socio-cultural practices and associations. Such tangible - intangible associations and meanings demand particular attention, and their conservation and preservation often requires special treatment and sensitivity. - Suruchi.
Do comment for your experiences and opinions. Also here are some of the additional links that highlights role of mythology in formation of pilgrims.
Heitzman, J. (1987). Temple Urbanism in Medieval South India. The Journal of Asian Studies, 46(4), 791-826. doi:10.2307/2057102.
To view Chandan Chhallani Thesis dissertation work visit the link- https://app.conceptboard.com/board/tnhh-nac2-e9qa-28h4-gm62#
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