Evolving Scenario of Architecture in Gujarat

7/29/2019 Evolving Scenario of Architecture in Gujarat

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Evolving scenario of Architecture in Gujarat: an overviewA wonderful analogue of prism is coined by the organizers of this Symposium in context of architecture. If this is extended a bit

further the three sides of this prism are culture, patronage and building arts. All these combined result into architecture of an era and

when one probes through this prism, it refracts into various hues, which emerge from whichever facet you view this from. Culture

reflects the way of life at a specified time. It includes the level of taste, aspirations and social richness which is reflected through the

artistic and creative expressions of various arts. Patronage of these impulses is an indicator of the measure of need and awareness for

collective identity. Building arts are indicative of the level of technological skills and the craftsmanship traditionally evolved at a

specific time. Patronage is a measure of nobility that existed in prosperous communities which took upon themselves the

responsibilities to uphold the traditional heritage and nurture the artistic expressions signifying the cultural traits, cohesive,harmonious, artistic through true to the life style, was the character of the settlements of bygone era, which was a result of collective,

mutually agreeable, tasteful but true to the traditional culture of the society it represented. Collective will against individual interests,

and the ideals of mutually shared community identity and existence was of paramount interest in the social thinking and

responsibility. Material interests were always present but were not paramount and welfare of community at large was always a moral

goal for the social harmony and well being.

Western Indian region has always been an area of our country subjected to constant pressures during all the periods of its historical

existence. The pressures have been a continuing phenomenon and as a result it has always experienced a cultural vibrancy, which

makes it a very interesting subject for all those who are interested in cultural history and its various aspects. The geographical

boundaries in which Gujarat is encapsuled, covers a large part of Western India and the regional history covers periods from ancient

times with some of the relics still standing giving testimony to its links with prehistoric and ancient times. The relics are obviouslyarchaeologically very useful and in some cases traces fragments of built-environment giving us insights into architectural heritage

which also is an important indicator of cultural status of people anywhere.

Historically the region, based on the geographical boundaries - was also culturally different. The peninsular Saurashtra of the

immediate history was distinctly known as Kathiawar, which was controlled by five different princely states headed by the ruling

families, each class culturally different including even their dialects were different- derived from Kathiawari. The early history of this

region is a record of external forces and rulers from northern India raiding this area and dominating with their prowess, capturing at

times and appointing their own agents to administer and keep control over the revenue from this region. Settlements and prosperity

of various towns was totally dependent on the well-being of people at large and it is observed that this condition depended purely on

governance of various regions. Such favourable conditions were observed only in distinct periods and it would be interesting to review

these various phases in history of this region, which were productive, and have left an important cultural heritage.

In terms of Architectural developments in Indo-Aryan idioms Western India was one of the richest, in early times. Later between early

11th and late 13th centuries, was also an important phase of architectural development. Pre-11th century period was marked by raids

from Afghans and the resultant strife. Once the Delhi Sultans took over there was relative peace and prosperity and this also resulted

in establishment of communities due to prosperous trade and commerce in the region. Solanki rule also provided the much needed

stability and Anhilwada-Pattan became the important center of culture in this region. The wealth, which came to this part was also

largely due to its geological position on coast, which was enroute all the international routes from its long coast line. It was thus a

focus of trade and commerce and the trading communities, whose general state of affluence was very high -diverted part of their

resources to create a form of religious architecture and became one of the distinct form of architecture of that era continuing the finest

traditions, which till date is ongoing. Many of the examples of these fine creations are no more, as the succeeding centuries of Muslim

rule brought down many of these following 13th century. In 15th century this part was once again dominated by Muslim rule followedby Moghul take-over followed by brief and sporadic spells of Marathas until British finally took over the administration. Princely

states in Saurashtra and other parts of Gujarat did continue, though, all were subjugated under British.

Architecturally, there was the period of early phases, the examples of which are surviving in coastal areas of Saurashtra. The pre-

Solanki period from where only few examples survive, the Solanki period, which is evident of number of examples, which is our

heritage today. The Muslim domination is perceivable from a very vast source since 15th century and we have that as our immediate

history which has shaped our present. The review of post Muslim rule - after Moghuls took over, is marked once again by the

fragmentation and dilution of architectural activity and it has been expressed as per the needs and pressures of forces that affected

Western India.

The two significant and succeeding phases have been the Solanki rule and later the Muslims, who established the reign withAhmedabad as its capital.

The Solanki period saw evolution of religious and its reflective aspect as domestic, which became a subordinated expression. The fine

temple building traditions of stone structure found its corollary in exquisitely ornate house facades in timber construction. One with

all the resources of the community in establishing a strong and durable form for religious on going traditions and the other for


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flexible, affordable yet exquisite in art and decoration to also stimulate the same feeling as Temple for the abode of people and family.

These traditions survived for long time, even after the Muslim domination of the region and became a very strong evolving tradition in

Western India.

The Muslim rule which followed after 15th century did realize the strength of the communities and their own establishments. They

also recognized the strength of the then prevailing building crafts and the communities of craftsmen. The mahajan and the craftsmen

were both accepted in good confidence and were made partners by the Muslim rules in establishing their state and their institutions.

The merger of such a mutually acceptable nature, in return, provided a very strong foundation for a very distinct architectural

expression in Western India, with Ahmedabad and Gujarat as its main center and region.

This expression emerged out of a give and take from both cultures. A synthesis produced out of the mutual desire to appreciate and

adopt from both cultures. The building expression displaying the content of one and the form from another. The ideas and needs of

one and the craft and making from another. Patronage of the rulers and the skills and abilities of the local people. A partnership in

peaceful and prosperous coexistence. This was also possible as the local merchant population was at peace as long as their trading

interests were not harmed by the rulers and rulers were also happy as well, as long as there was enough prosperity and economic

activities in the region indirectly helping the stability of region-state. This phase for this reason became one of the most significant

phases for architectural development also.

The Solanki dynasty from 10th to 13th century was exemplified by temples at Sunak, Delmal, Kasara, Kanoda (all 10th century

Gujarat) Mount Abu and Kiradu (Rajasthan) all 11th century, Rudra Mahal, Vadnagar, Siddhapur, Patan in Gujarat - also Somnath

destroyed several times all in Gujarat in 12th century and ongoing Jaina Temples at Mount Abu and Girnar also in 13th century. This

phase was also rich in examples of civic architecture connected with buildings for public use and also other monumental functions.

City-gates, victory towers and also buildings connected with utilitarian function also became examples of exquisite building craft.

Step-wells, kunds etc. on trade routes and temple precinct speak volumes of the architectural creativity, which continued in later

centuries of Muslim rule. City-gates at Jhinjhuwada and Dabhoi (12th century), Ranki-vav at Patan (11th century) are the most

important in Gujarat besides the Victory Tower at Chitor and other fortifications and towns in Rajasthan (12th century).

The period of Muslim rule after 15th century is once again marked with stability, the architectural expression as mentioned earlier

borrowed from the local idioms. There was increased activities of buildings, religious - for Muslims and also city-building and

buildings for public utilities. While building new institutions, Muslims improvised on some of the typologies of buildings, which were

local and indigenous. Like the mosque became enlarged and included mandapa form as hall in front of mihrab with octagonal shaped

plan within a square which suited best structurally to span the roof with a dome. A local Temple would have a pyramidal roof there on

top of such an octagonal plan. A vav was elaborated into a sub-terranean resort around a source of water to ward off the summer heat

as in the case of a well near Mehmadabad.

The Muslim architecture under Ahmed-Shah-Sultans could be categorized in three phases during its two and a half century rule - 14th

century, 15th century first half and 15th century later half onwards, respectively. These phases produced some of the most notable

structures under the patronage of Sultans, who did display a very remarkable taste for built environment. This was basically also a

desire oriented to establish their might as rulers. The territory of Gujarat also possessed the unrivalled resources of crafts and building

traditions, which was the other factor they had at their disposal, which provided a favourable climate. The Sultans exploited these

resources and made the best use of it in building their own institutions for personal use as well as for the city, especially the City of

Ahmedabad, which they established as their capital. The crafts communities, which hitherto were involved in building of Temples for

local Jaina community were all diverted easily by the rulers to their own works and the craftsmen also obliged sensing ongoing

patronage. The craftsmen did adhere to their own codes and canons of architecture according to their traditions, however, it was also

imperative for them to modify the intensity of these codes to suit their work to the needs of their new masters, who were culturally

poles apart and their building philosophy totally opposite to the one professed under traditional temple arts. Though there was a total

change over required in thinking associated with building, the craftsmen did not find it difficult to apply best of their skills, which

assumed the dimensions of patterns, carving and sculptural relief in place of sculptural iconography of temple architecture with

definite symbolic significance. In fact since the patterns employed and the decorative filigree was left free to the craftsmen, their skills

in moulding stone was abundantly displayed and reached an unsurpassed level of exuberance in the new synthesis under the Sultanate

architecture of Gujarat, which then became one of the most important architectural idiom amongst the provinces of India. The

important centres of this architectural development were Patan and Broach, Cambay and Dholka in 14th century, Ahmedabad,

Sarkhej and Dholka in first half of 15th century and Ahmedabad, Mehmadabad, Batwa and Champaner all in later half of the 15th

century. The third phase of development under Mahmed Beghara (1459-1511) was the richest period as far as the building arts were

concerned. Ahmedabad and later Champaner has been the center of architectural developments and the synthesis of local and the

imported traditions, where the fragments that exist today testify to the richness and glory of the achievements in building arts of

that period.


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Following this once again the region came under the rule of Moghuls and their regional administrator. The royal patronage was

considerably diminishing. However due to the ongoing support of merchants and nobility the traditions of building survived. But

there was an increased influx of foreign merchant class coming from overseas around 16th century which started making their

presence felt. Gujarat was frequented by the english and portughese traders and in order to establish their trading interest, which were

bilateral with local merchants and also the Moghul state, then started building factories, churches, convents, cathedrals and also

fortresses for their settlements and tombs as memorials to their dignitories, who lived and died here. All these foreigners, like the

earlier invaders, brought with them their cultural ideas for built-environments, involved local craftsmen, borrowed local materials and

building practices and built their own settlements and buildings. The prominent examples of these are the towns of Diu, Daman with

an architecture expressive once again of another type of synthesis with lofty buildings and characteristically Indo portughese idioms totheir settlements. These building practices also induced a lot of influence to the region, which also under more permanent british

influence brought drastic changes in the ongoing local traditions of building practices and as a result in the built environment.

18th century onwards the British presence was evident in a way all over the country and Gujarat was no exception. Building activities

out of British patronage was controlled by the British engineers who were mainly carrying out their projects as they were used to do in

their own country. The buildings built were essentially to house the administrative offices and also residences for both the British and

Indian nobility in terms of Bungalows or garden house - local materials were promoted for building but English engineers brought in

their brick and stone construction with them and with great difficulty trained the local mistrys to undertake these practices in lieu of

their traditional craft stucco, brick and rubble work became the new materials and methods which changed the course of building

practices in many parts of India. The impact of monumental buildings all over also influenced Gujarat and regional princes and rulers

accepted wholeheartedly the new progressive, westernized building practices which expressed a very strange mixture of oriental andoccidental forms, stylized and preferential but completely lacking in integral characteristic, which the earlier building traditions

displayed. The important example of these phases are in Baroda, Ahmedabad, Rajkot, Bhuj, Jamnagar, Junagadh, Morvi, and many

other towns including the towns of Upleta, Gondal, Jamnagar etc. where the new towns were also planned re-structuring the old

existing town under the advice of British and European planners and architects in 19th century, some of the most remarkable

structures are in Baroda, the Palace and Baroda college, in Ahmedabad the Town Hall (early 20th century), the Palace in Bhuj and

Morvi and Wankaner. Almost in all princely towns scores of buildings for offices and educational institutions, libraries were built

during this period which stand testimony to the changed attitudes to building arts. The craftsmen, though, once again exhibited their

innate ability to adapt to the new situation and employ their best skills for the purpose, which the english architects and engineers

found handy to adorn their designs employing their overall western ideas in Indian conditions and climate.

The post independence era in India brought in European masters to infuse new spirit in traditional but changing society awaiting newrevival through a united country. Englishmen while working lately in India were guilty of neglecting the local traditions and not being

able to revitalize the evolutionary trend for its upgradation. In their later efforts, English architects saw the germs of a movement

becoming observable, which suggest that a trend in the direction of reviving the styles of architecture indigenous to India is in

contemplation, and it is hoped that some genius will arise who will combine the beauty and the spirit of the old national art with the

methods and ideas of the new age. But this was not the thinking of the new leadership of India at the time of independence. It was

still necessary to look west for progress. And the masters invited to plan an Indian city and its democratic institutions - to inspire the

India of future. These masters did not believe in what English architects, after years of their experience in India started believing in.

New masters planted ideas of modern movement, which were not acceptable to even the progressive westerners - the new expression -

the alien one - in new material which was industrial - and an environment which did not induce any cohesion - were all untenable but

in vague as it got patronage from those leaders who suddenly became benefactors of people at large and took the community at large

as their subjects, as only the feudal lords would do. However, this was going to be the universal vision of built environment and

architecture of future for India.

Gujarat progressive as always in absorbing new currents had nobility, which got convinced about this new idea and was instantaneous

in inviting these masters to give new expression to institutions. By then city authorities and the merchant associations were powerful

patrons and the new cultural institutions promoted by them were awaiting new, modern expressions. Advent of the modern

architecture in Gujarat in 50s was almost contemporary to what was happening in Chandigarh. And Ahmedabad already got a major

share of Le Corbusiers projects in terms of private houses and institutions, the similar number he hardly built anywhere in a single

city even in Europe.

The modern architecture - individualistic, different, universal and stating designers will lifted ego of the patron. Its total aloofness

was seen more as a virtue rather an aberration from indigenous. As work of architecture of another culture these buildingsrepresented qualities of individuals in its making, but the type of format it offered for usage had no basis excepting fulfilling function.

This did trigger off series of influences in the field of architecture and instantly following developed in terms of younger generation,

Indian architects claiming western leanings and associations with masters and modern movement- followers followed and the scene of

the architectural field went on getting disoriented as none of the works that followed had seriousness and promise of either new

interpretations nor attitudes, which ever appreciated real needs of people at large. The new industrial material introduced by modern


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Shiva Temple at Sander near Mehsana in north Gujarat is a small but important example of 11th century Solanki period architecture of Gujarat Temple architecture and as a result

architecture in general reached its glorious heights during this phase of history of Gujarat. The perfection of form, innovations based on canons and stylistically matured treatment of

parts of building became important f eatures of the achievement in the architectural expression.

Shiva Temple at Sander near Mehsana in north Gujarat is a small but important example of 11th century Solanki period architecture of Gujarat Temple

architecture and as a result architecture in general reached its glorious heights during this phase of history of Gujarat. The perfection of form, innovationsbased on canons and stylistically matured treatment of parts of building became important features of the achievement in the architectural expression.

Plate 2 & 3

The periode of muslim rule in Gujarat following 13th and 16th centuries witnessed an important phase of building cities and towns with Ahmedshah dynesty

taking over firmly, in early 16th century, power in Gujarat and establishing Ahmedabad as their capital. Earlier to this the invading rulers did build important

monuments characteristic of their own idiom but heavily relying on the craftsmen locally available with excellent skills and traditions. Champaner isexpressive of the glorious building arts but most of the town is completely ruined. Later century show once more an upsurge in and around Ahmedabad

region. Dholka, Cambay, Mehmadabad, Bharuch and the richest of all being Ahmedabad where unprecendented building activities were undertaken byAhmedshahi sultans. The architecture of this era is a wonderful fusion of muslim conception and local traditional hindu execution. The acceptance was

mutually ingrained in the total act of creation of these monuments and is cumulatively the best expression of the integration achieved during the period.


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Mutual concern for well being was at the root of such a creative extravaganza. The illustrations show Sayeed Usmans tomb in Ahmedabad and glimpses ofJami Masjid in Champaner, so wonderfully noticed and documented by Sir Claude Batley, whose pioneering study of Indian traditional architecture

motivated brilliant young students of architecture atJ.J. School of Arts in Bombay in early 20th century.

Plate 4

In preceding periods, with foreigners establishing their foothold in Western India, Gujarat became their important base and a s they settled on the coastal towns their establishments

generated their building st ructures for their work and other purposes. George Oxinders mausoleum at Surat, built in mid 17th century is one of the earliest and few surviving

structures built by the engli sh in Western India. This structure is a reference book o f how foreigners absorbed local culture and integrated the same with their own traditions. The kind

of fusion which emerged became a strong breakthrough for the succeeding period and ultimately out of this evolved the colonial architecture in India. Note the double layered

structure with an open cross dome and the corner mi narets which have purely visual funct ion. The stucco details gave full freedom to the local crafts and the imagery completely

loaded with dual meanings and expression to commemorate the deceased.

In preceding periods, with foreigners establishing their foothold in Western India, Gujarat became their important base and as they settled on the coastaltowns their establishments generated their building structures for their work and other purposes. George Oxinders mausoleum at Surat, built in mid 17th

century is one of the earliest and few surviving structures built by the english in Western India. This structure is a reference book of how foreigners absorbed

local culture and integrated the same with their own traditions. The kind of fusion which emerged became a strong breakthrough for the succeeding period

and ultimately out of this evolved the colonial architecture in India. Note the double layered structure with an open cross dome and the corner minaretswhich have purely visual function. The stucco details gave full freedom to the local crafts and the imagery completely loaded with dual meanings and

expression to commemorate the deceased.

Plate 5


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Ahmedabad old city of 17th century onwards exemplify the collecti ve communal life style where communities shared togetherness to the utmost level, caring for all the families

irrespective of their economic status. This bondage was, of course, a result of religious ties which was the common link however the level of agreement, accommodation and

adjustments achieved surpasses the mundane matters of self-interest. These qualities amply exhibited in the resultant community settlement is unparallel in value base and lends a very

strong character to the town structure. A house makes a city and vice-a-versa is perfectly demonstrated here. The four il lustrations here try to show the house within a settlement. This

richness of quality of town-form emerging and its reflected glory of architecture of a house form is a very rich heritage we have today.

Ahmedabad old city of 17th century onwards exemplify the collective communal life style where communities shared togetherness to the utmost level,

caring for all the families irrespective of their economic status. This bondage was, of course, a result of religious ties which was the common link however

the level of agreement, accommodation and adjustments achieved surpasses the mundane matters of self-interest. These qualities amply exhibited in the

resultant community settlement is unparallel in value base and lends a very strong character to the town structure. A house makes a city and vice-a-versa is

perfectly demonstrated here. The four illustrations here try to show the house within a settlement. This richness of quality of town-form emerging and itsreflected glory of architecture of a house form is a very rich heritage we have today.

Plate 6


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A house form in this is characterized by its composite built-form, timber and bricks. Timber of fered freedom to carve and decorate, and al so offered economy though did offered

durability and flexibility in use. House itself connected by a glorious facade to street (making the street also an outdoor community place) offered a layered organization from public

to private domain for the family with an internal chowk being the climatizer in an otherwise closely side-to-side packed long narrow house modules in a settlement.

Compactness, graded street network and community controls were all key features of these traditional settlements with a strong sense of identity expressed in houses which all shared

a common life style, common local materials and a common techniques and materials for construction which patronized the craft traditions.

A house form in this is characterized by its composite built-form, timber and bricks. Timber offered freedom to carve and decorate, and also offered

economy though did offered durability and flexibility in use. House itself connected by a glorious facade to street (making the street also an outdoorcommunity place) offered a layered organization from public to private domain for the family with an internal chowk being the climatizer in an otherwise

closely side-to-side packed long narrow house modules in a settlement.

Compactness, graded street network and community controls were all key features of these traditional settlements with a strong sense of identity expressed inhouses which all shared a common life style, common local materials and a common techniques and materials for construction which patronized the

craft traditions.

Plate 7

Impact of colonization brought strong imposit ions also in terms of built interventions replacing the old and the traditional in one stroke. Not particularly interested in cont inuity, the

established rulers did buildings with a determination to introduce western methods and imagery. This is evident from an example of Weillington Crescent (later christened Mahatma

Gandhi chowk) (early 20th century) in Jamnagar. The sources are certainly western, intentions noble but subjective and solutions imposed rather than adjusted, accommodated or

agreed through the needs and desire of inhabitants. The building with hitherto unknown scales, materials and techniques hitherto unknown and imagery of governance by foreigners is

what comes out as expression. Certainly a breakaway from traditions.

Impact of colonization brought strong impositions also in terms of built interventions replacing the old and the traditional in one stroke. Not particularly

interested in continuity, the established rulers did buildings with a determination to introduce western methods and imagery. This is evident from an example

of Weillington Crescent (later christened Mahatma Gandhi chowk) (early 20th century) in Jamnagar. The sources are certainly western, intentions noble butsubjective and solutions imposed rather than adjusted, accommodated or agreed through the needs and desire of inhabitants. The building with hitherto

unknown scales, materials and techniques hitherto unknown and imagery of governance by foreigners is what comes out as expression. Certainly a

breakaway from traditions.

Plate 8


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In a similar scenario, Ahmedabads traditional base al so turns to progressive west. The nobility so much committ ed to patronage to traditions evolves fu rther into progressive patrons

to western masters. The local master builders are replaced by western masters of modern architecture. These masters, though brilliant in their own way, offer rational solutions to a

house in suburb in contemporary parlance, local material, catalan shell for roof, and a free plan - though the limits unstated. A traditional house also offered a free plan within

the limits of the ethos of the community tradition. The new house plan could only be interpreted as free between inside and outside, but with no barriers defininglife-style. This was

the statement of a bay a parallel wall but with a very different, hitherto unknown, manner of living- individualistic as opposed to family oriented - and perhaps the owners of

Sarabhai House by Le Corbusier were expecting a western architect to help them redefine for them a western way of life for living in Ahmedabad of 1950s.

In the ongoing scenario of archit ecture ever since these imposed ideas got currency as status symbol, there was a spate of co mplete change in house building with parallel walls in

suburban situation. The story of influences, external imports and new interpretations continues. The society get what i t deserves and the emerging built environment only reflect s thelevel of the culture of people at any given time and as far as this belief is concerned the present scenario of architecture in Gujarat as anywhere else is hardly an exception.

In a similar scenario, Ahmedabads traditional base also turns to progressive west. The nobility so much committed to patronage to traditions evolves furtherinto progressive patrons to western masters. The local master builders are replaced by western masters of modern architecture. These masters, though

brilliant in their own way, offer rational solutions to a house in suburb in contemporary parlance, local material, catalan shell for roof, and a free plan -

though the limits unstated. A traditional house also offered a free plan within the limits of the ethos of the community tradition. The new house plan could

only be interpreted as free between inside and outside, but with no barriers defining life-style. This was the statement of a bay a parallel wall but with

a very different, hitherto unknown, manner of living - individualistic as opposed to family oriented - and perhaps the owners of Sarabhai House by LeCorbusier were expecting a western architect to help them redefine for them a western way of life for living in Ahmedabad of 1950s.

In the ongoing scenario of architecture ever since these imposed ideas got currency as status symbol, there was a spate of complete change in house building

with parallel walls in suburban situation. The story of influences, external imports and new interpretations continues. The society get what it deserves andthe emerging built environment only reflects the level of the culture of people at any given time and as far as this belief is concerned the present scenario of

architecture in Gujarat as anywhere else is hardly an exception.

Evolving Scenario of Architecture in Gujarat

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