Hindu Monastery - Architectural Thesis (Moment of Reset)

Moment of Reset A Hindu Monastery

Submitted in partial fulfilment of the requirements of the degree of

Bachelor of Architecture by

Shubham Pal Exam No.2021 AR 969 Guide (Prof. Harish Setty)

Lokmanya Tilak Jankalyan Shikshan Sanstha’s

Lokmanya Tilak Institute of Architecture and Design Studies Plot 22 / 23, Sector 5, Kopar Khairane, Navi Mumbai 400 709

Affiliated to University of Mumbai OCTOBER 2021

Lokmanya Tilak Jankalyan Shikshan Sanstha’s Lokmanya Tilak Institute of Architecture and Design Studies Plot 22 / 23, Sector 5, Kopar Khairane, Navi Mumbai 400 709

Certificate

CERTIFICATE This is to certify that the Dissertation titled “Moment of Reset” is a bonafide work of “Shubham Pal” Exam No.2021 AR 969 Of the Final Year B. Arch. Sem (IX) and was carried out in the college under my guidance and here by partial fulfilment of the requirements for the degree of the Bachelor of Architecture under University of Mumbai

(Prof. Harish Setty)

Prof. Harish Setty

Guide

Principal

Name and sign

Name and sign

External Juror

External Juror

Declaration

Declaration I declare that this written Dissertation Titled “Moment of Reset” represents my ideas in my own words and where others ideas or words have been included, I have adequately cited and referenced the original sources. The submitted dissertation does not contain plagiarised content.

I also declare that I have adhered to all principles of academic honesty and integrity and have not misrepresented or fabricated or falsified any idea/data/fact/source in my submission. I understand that any violation of the above will be call for disciplinary action by the Institute and can also evoke penal action from the sources which have thus not been properly cited or from whom proper permission has not been taken when needed.

----------------------------------------(Signature) ----------------------------------------Shubham Pal – 2021 AR 969 LTIADS

Date: 25th Oct 2021 Place: Navi Mumbai

Acknowledgement I'd want to convey my heartfelt appreciation and gratitude to everyone who made it possible for me to complete this report. I would like to express my heartfelt gratitude to my Design Dissertation Guide, Prof. Harish Setty, for his total trust and support during the dissertation process, as well as for allowing me the freedom and direction to attempt and explore the dissertation as I wish.

Furthermore, I would want to express my gratitude to my friends and classmates for their active assistance and support, as well as for being the individuals to whom I would turn for discussion and debate. A particular thanks to my Seniors, Mamta, Sarita & Alpesh for mentoring and supporting me throughout the semester, and for allowing me to discuss my thoughts with them. Finally, I'd want to thank my family for their active support during the semester.

Abstract We often wonder what our life would be like if we had a reset or restart button that allow us to modify things. Birth, live, death, where birth and death are constant, what matters in between is how we live, how we spend our life, we human have a habit of learning things after we lose, but in ancient times people were happily live without any worries, pressure, or burden, reason being they followed the ancient scriptures for their living, as a Hindu, I realised we have so many advantages in scripture that are richer than others, we used to read that in our childhood under gurukul for primary education of our lives, after that we have monasteries where we master the scripture & learn in detail about how to live, but in the current scenario we are so thirsty for money, lust, pleasure, etc we constantly forget about the purpose of life and then we face the consequences such as various mental health, physical health, not satisfied with our work. Thus, the following thesis is an attempt for human to reset their lives in the present, rather than facing the consequences in the end or in the afterlife. (In form of a university which helps you to survive the world, not manmade world) Thus, the thesis is split into three sections: the literature research and review, which examines monasticism, its history, its purpose, and how all of this theory may be realised via architecture; and the thesis itself, which is separated into three parts. The second portion is a case studies, which involves an investigation of the tangible and intangible components of several monasteries. The monastic way of life is based on spirituality. The first and second parts analysis and conclusions constitute the third component, which is the design consideration and user activities. This part addresses the educational structure, spiritual structure, residential structure, and monastic features of the design.

Keywords: Monasticism, Monastic Order, Monastery, Monks, Spirituality, Hinduism.

List of Figures Chapter 1.0 Figure 1: Linkage of Religious Tattva

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Figure 2: Methodology flow chart

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˾ Source _ Author

Chapter 2.0 Figure 3: Illustration of a Monk

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˾ Source _ Author

Figure 4: Extreme minimalist Fumio Sasaki

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˾ Source _ https://medium.com/@rrludman/goodbye-things-the-new-japanese-minimalism-by-fumio-sasakicf1d55cf95d5

Figure 5:Pie chart showing Religious Faith

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˾ Source _ Author

Figure 6: Monks with their Bowl

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˾ Source _ https://coconuts.co/bangkok/features/keeping-tradition-alive-skilled-artisans-who-make-monks-almsbowls-hand

Figure 7: Monk's Dormitory

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˾ Source _ https://www.unicef.org/stories/when-cleanliness-nears-godliness-bhutan

Figure 8:Different Monk with Different Hair cut

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˾ Source _ https://www.mtdemocrat.com/prospecting/tibetan-buddhist-monks-bring-blessings-to-el-dorado-county

Figure 9: illustration of Sir Aurobindo

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Figure 10: Illustration of Mahakali in Transcendental Reality

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Figure 11: illustration of Seven Chakras

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Figure 12: panchamahabhuta

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Figure 13: Metatron’s cube Scared Geometries

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Figure 14: Vastu Purusha Mandala

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˾ Source _ https://www.researchgate.net/figure/The-Vaastu-Purusha-Mandala-is-the-clearest-model-of-the-Universeand-provides-the-basis_fig1_317901400

Figure 15: illustration of lord shiva doing Cosmic dance

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˾ Source _ Author

Figure 16: Example of Structure and Form, Pieterjan Gift and Arnout Van, Vaerenbergh's Church in Borgloon, Belgium ˾ Source _ https://www.architecturaldigest.com/story/pieterjan-gijs-arnout-van-vaerenbergh-church-borgloonbelgium

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Figure 17: Example of Form and Space, Montaña Tindaya, Eduardo Chillida

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˾ Source _ https://www.floornature.com/montana-tindaya-eduardo-chillida-fuerteventura-spain-4102

Figure 18: Example of Space and Light, The National Art Center, Tokyo, Tadao Ando 31 ˾ Source _ https://www.designboom.com/architecture/tadao-ando-endeavors-exhibition-national-art-center-tokyojapan-10-08-2017

Figure 19: Example of Colours and Materials, Farewell Chapel / OFIS Architects

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˾ Source _ https://www.designboom.com/architecture/ofis-architects-farewell-chapel

Chapter 3.0 Figure 20: illustration of Adi Shankaracharya

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Figure 21: Four states of Four Matha by Adi Shankaracharya

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Figure 22:four mathas in radial direction

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Figure 23: flowchart of Dasanami Sanyasinis

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Figure 24: Hierarchy of monks

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Figure 25: Illustration of Naga Sadhus

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Chapter 4.0 Figure 26: illustration of lord Krishna & arjun During Mahabharat

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Chapter 5.0 Figure 27: Shaolin Monastery, China

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˾ Source _ https://asiatimes.com/2018/12/shaolin-temple-plans-to-kick-on-to-south-korea

Figure 28: OSHO International Meditation Resort, India

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 29: Ruins Nalanda Mahavihara, India

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˾ Source _ https://www.nnm.ac.in/about-us/nalanda-an-overview

Figure 30: Ajanta Caves, India

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 31:Dengfeng, Zhengzhou, China ˾ Source _ Google maps (2021)

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Figure 32: Zhengzhou, China

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˾ Source _ Google maps (2021)

Figure 33:Entrance of Shaolin Monastery

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˾ Source _ https://en.wikipedia.org/wiki/Shaolin_Temple

Figure 34: Site plan of Shaolin Temple

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˾ Source _ https://en.wikipedia.org/wiki/Shaolin_Temple

Figure 35: Aerial View of Shaolin Monastery

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˾ Source _ https://www.chinadaily.com.cn/travel/2016-04/30/content_24983498_3.htm#Contentp

Figure 36: 3D view of shaolin Monastery

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˾ Source _ https://www.mdpi.com/2071-1050/11/2/411/htm

Figure 37: Ground Before Temple Complex

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 38: Monks Practising Kung-fu at Forest of Steles

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 39: Key Plan Showing Forest Steles

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˾ Source _ Author

Figure 40: Stone tablets in verandah of corridor of steles

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 41: Key plan showing corridor of steles

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Figure 42: Key plan showing Chuipu Hall

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Figure 43: Verandah Showing Clay figures

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 44: Key plan showing Devaraja Hall

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Figure 45: Entrance of Devaraja Hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 46: Four Heavenly Kings statue inside the hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 47:Two Buddha’s Warrior Attendants Statue

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 48: Key Plan Showing Bell & Drum Tower

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Figure 49: Bell Tower

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 50: Statue of Buddha Inside of Drum Tower

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 51:Drum Tower

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 52: Key Plan showing Main Hall ˾ Source _ Author

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Figure 53: Morning Prayer in Main Hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 54: Key Plan Showing Dharma Hall

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˾ Source _ Author

Figure 55: Inside the Dharma Hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 56: Key Plan Showing Abbot's Room

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Figure 57: Entrance for Abbot's Room

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 58:Entrance Standing in the Snow Pavilion

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 59: Key Plan showing Snow Pavilion

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Figure 60: Key plan showing White Robe & Manjusri Hall

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Figure 61: White Robe Hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 62: Manjusri Hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 63: Key Plan of 1000 Buddhas hall

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Figure 64: Entrance of 1000 buddhas Hall

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 65: Key Plan Showing monks’ quarters

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Figure 66: Monks Quarters

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˾ Source _ https://noordzuidkungfu.nl/the-songshan-shaolin-temple

Figure 67:Wooden Roof

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˾ Source _ Introduction of architecture book

Figure 68:Shibi;a type of architectural ornamentation in shape of dolphin's tail

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˾ Source _ Introduction of architecture book

Figure 69: Asian House

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˾ Source _ Introduction of architecture book

Figure 70: Asian Arched Bridge

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˾ Source _ Introduction of architecture book

Figure 71: Traditional Chinese "Moon Gate"

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˾ Source _ Introduction of architecture book

Figure 72: Key Plan Showing circulation

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Figure 73: Nalanda District, Bihar, India ˾ Source _ Google maps (2021)

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Figure 74: Bihar, India

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˾ Source _ Google maps (2021)

Figure 75: Ruins Nalanda Mahavihara

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˾ Source _ https://en.wikipedia.org/wiki/Nalanda_Mahavihara

Figure 76: Aerial View of Ruins Nalanda Mahavihara

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˾ Source _ https://en.wikipedia.org/wiki/Nalanda_Mahavihara

Figure 77: Master Plan of ruins Nalanda Mahavihara

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˾ Source _ https://whc.unesco.org/en/list/1502/documents

Figure 78: Site Plan showing CirculationVisitors Circulation

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Figure 78: Site Plan showing Circulation

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Figure 79: Key Plan Showing Viharas

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Figure 80: Parts of Vihara

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Figure 81: Key Plan showing Chaityas

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Figure 82: Parts of chaityas

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Figure 83: Koregoan Park, Pune, Maharashtra, India

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˾ Source _ Google maps (2021)

Figure 84: Maharashtra, India

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˾ Source _ Google maps (2021)

Figure 85: OSHO International Meditation Resort

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 86: Site Plan of OSHO International Meditation Resort

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˾ Source _ https://issuu.com/subhranshupanda/docs/report

Figure 87: Pie chart showing percentage of land use

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Figure 88: Site plan of OIMC

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˾ Source _ https://issuu.com/subhranshupanda/docs/report

Figure 89: Pie chart showing percentage of privacy level

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Figure 90: Site plan

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Figure 91: OSHO Auditorium Hall

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 92: Spaces in Different zone

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Figure 93: User movement ˾ Source _ Author

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Figure 94: Key Plan Showing Meditation Hall

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Figure 95:Interior of Meditation Hal

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 96: Pyramid and the pool look emerged from water

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 97 Key plan showing Accommodation & Guest House.

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Figure 98: Schematic Plan of Rooms

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Figure 99: Key plan showing Shopping galleria

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Figure 100: Key Plan Showing Welcome Center and Administration Block

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Figure 101: Key plan showing Cafeteria

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Figure 102: Cafeteria

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 103: Multiversity Hall

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 104: Key plan Showing Multiversity

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Figure 105: Swimming pool

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˾ Source _ https://www.osho.com/osho-meditation-resort

Figure 106: Key Plan showing Club

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Figure 107: Maharashtra, India

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Figure 108: Aurangabad, Maharashtra, India

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Figure 109: Ajanta Caves

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 110: Master Plan of Ajanta Caves

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˾ Source _ https://whc.unesco.org/en/list/242/documents

Figure 111: Site Plan Showing Worship Halls

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˾ Source _ Author

Figure 112: Ajanta Caves panorama with cave numbers. The caves are numbered from right to left, except for the later discovered cave 29, located high above Cave 21. Also, cave 30 is located between caves 15 and 16, nearer the river bed (cave invisible here). Chaitya halls are boxed (9, 10, 19, 26), and minor caves are indicated by a smaller type.

79 ˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 113: Flow Chart showing Taxonomy of Ajanta Caves

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˾ Source _ Author

Figure 114: Plan of Cave 06

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 115: Plan of Cave 01

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 116: Plan of Cave 16

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 117:Plan Section of cave 9

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 118:Plan Section of cave 10

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 119:Plan of cave 19

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Figure 120:Plan of cave 26

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˾ Source _ https://en.wikipedia.org/wiki/Ajanta_Caves

Chapter 6.0 Figure 121: Illustration of Lord Shiva

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Chapter 7.0 Figure 122: Satellite Image of site

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˾ Source _ Google maps (2021)

Figure 123: Site Context

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Figure 124: Site Contour

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Figure 125: Site Drawing

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Figure 126: Site Drawing

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Figure 127: Development plan of panvel

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˾ Source _ msrdc.org

Figure 128: Connectivity of rail network from the site

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Figure 129:Road connectivity to site

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Figure 129:Road connectivity to site ˾ Source _ Author

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Figure 130: Sunrise on East

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Figure 131: Road leading to site

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Figure 132: West View

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Figure 133: South View

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Figure 134: East View

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Figure 135: Sun Path Diagram

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Figure 136: Average Rainfall

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Figure 137: Average Temperature

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Chapter 8.0 Figure 138: Percentage of privacy level

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Figure 139: Program distribution in administration zone

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Figure 140: Pie chart showing Zone Distribution

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Figure 141: Percentage of privacy level

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Figure 142: Pie chart showing Zone Distribution

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Figure 143: Program distribution in Meditation zone

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Figure 144: Percentage of privacy level

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Figure 145: Program distribution in Institutional zone

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Figure 146: Pie chart showing Zone Distribution ˾ Source _ Author

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List of Tables Chapter 3.0 Table 1: Description of 4 Mathas of Adi Shankaracharya

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Chapter 5.0 Table 2: Description of Asian Architecture

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Table 3: Daily Schedule of a Devotee in the OIMR

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Table 4: Comparative Analysis of Case studies

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Table 5: Description of Meditations

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Chapter 7.0 Table 6: Comparison & options of sites

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Table 7: Description of sites

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Table 8: Description of Climatic Analysis

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Table 9: Inference & Design Solution

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Chapter 8.0 Table 10: Architectural Brief

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Table of Content i.

Certificate

ii

ii.

Declaration

iii

iii.

Acknowledgement

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iv.

Abstract

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v.

List of Figures

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vi.

List of Tables

xiv

vii.

Table of Content

xv

1.0 Introduction

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1.1 Aim

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1.2 Objectives

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1.3 Scope

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1.4 Limitations

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1.5 Methodology

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2.0 Areas of Study

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2.1 Monasticism

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2.2 Minimalism

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2.3 Minimalism in Religion

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2.4 Monasticism explains Minimalism

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2.5 Spirituality

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2.6 Spirituality and Architecture

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2.7 Spiritual Architecture

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2.8 Components of Spirituality

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2.9 Components of Architecture

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3.0 Sankaracharya’s Contribution in Hindu Monasticism

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3.1 Who is Shankaracharya?

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3.2 What is Dasanami Sampradaya.

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3.3 The Monastic Order. Of Hindu Monasticism

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4.0 Literature Review

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4.1 Conclusion

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5.0 Case Studies

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5.1 Shaolin Monastery, Dengfeng, China

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5.2 Nalanda Mahavihara, Bihar, India

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5.3 OSHO International Meditation Resort, Pune, India

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5.4 Ajanta Caves, Aurangabad, India (Primary Study)

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5.5 Comparative Analysis of Case studies

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6.0 Analysis of planned activity and Users

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6.1 Identification of Activities

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6.2 Description of activities at different levels

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6.3 Nature of the Activities

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6.4 Charactertics of the activities

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6.5 Identification of Users

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6.6 Classification of Users

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7.0 Site Study & Analysis

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7.1 Site Options and comparison

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7.2 Location

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7.3 Site Drawings

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7.4 Development Plan

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7.5 Site Condition

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7.6 Climate Analysis

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7.7 Inference & design Solution

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8.0 Design Consideration and area programs

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8.1 Tangible Requirements

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8.2 Program Distribution

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8.2 Architectural Brief

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Bibliography Annexures

1.0 Introduction A world where everyone is preoccupied with their daily tasks, from the IT Manager to the farmer, from city to village, and from north to south. They are carrying out their responsibilities, whether it is to realize a dream or to provide for their families. But what we forget is that the "meaning of life", which we fail to value. We all know the human cycle, but what distinguishes us is the soul, which we forget to value. We all take breaks from our regular routines; the IT manager wants to relax in a park to get some fresh air, while the farmer wants to sit in an AC room, the city wants the village and the village wants the city. We are always focused on the "want" and forget about the "need," although we all know what we need deep inside. In a culture where we are trained to crave and get more, monks seek the polar opposite. They prefer less. (Please grasp the term "desire" in context.)

During the coronavirus epidemic, we may learn a lot from the contemplative monastic order of a monastery. We were not spiritually equipped for this circumstance, unlike monks, and we did not seek it. Isolated in our houses today, with the shadow of death a continuous reminder of our mortality and frailty, we may be able to convert this into a vital period of meditation. The desire to live with purpose drove monastic life. They need social isolation to make room for one another. Enclosure makes us realise how interdependent our lives truly are. Such a secluded existence, where social contact is limited to community service in neighbouring villages, doctor visits, or shopping for specific items, appeared daunting. Even more daunting was the prospect of spending extended periods of profound silence in order to confront oneself. But that's exactly what life has thrown at us since the pandemic's outbreak. Forced quarantine forces us to confront uncomfortable truths about ourselves. It's difficult, to say the least, in the 1

midst of the anxiety that so many of us are experiencing right now, but it's impossible to avoid them.

When we are preoccupied with regular duties and distractions, it is difficult to find time for self-realization. Because we are isolated from everything and everyone, monastic practises provide an intimate space for reading and reflection. When we entered the monastery grounds, it was a "moment of reset." For us, isolation became a state of fluid happiness in which we could wrap around any experience that we were having with a sense of kind awareness.1

Figure 1: Linkage of Religious Tattva

1.1 Aim The purpose is to create a monastery that will be a fusion of monasticism and minimalism & will respect to Hinduism.

1.2 Objectives • To Study the component of spirituality and bring it into an architecture • To define Hindu Monasticism and its many forms. To be able to recognize them, look at the features of each of them.

• To analyze the manner of monk and nun practices that fall between devotion and practice.

• To analyze different religions and examine the beneficial aspects of monasticism in their own fields.

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https://www.outlookindia.com/website/story/opinion-what-a-monastery-can-teach-us-about-isolation-duringpandemic/356022 (08/07/2021,11:05pm)

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1.3 Scope India is regarded as the most crucial location in the history of Hinduism. There are several Hindu pilgrimage sites that draw travellers from all around the world. Monks are respected for their peaceful demeanor, which brings people to Hindu temples. The faith encourages individuals to remain calm in stressful times, and as a result, more and more people are looking to Hinduism for solutions to the issues they face in the modern world.

Hinduism, which is almost 4000 years old and has a large number of manuscripts, will motivate a large number of individuals to pursue further studies while also creating possibilities for locals if better facilities are offered.

1.4 Limitations It will contain a small world for monks and nuns travelling from other places, as well as those residing within the city, where they will train physically, psychologically, and emotionally. This architectural intervention will consist of a collection of places for various groups of individuals only for those who want to practice Hinduism. it can be practiced at the age of 12. The monastery will be available to the public for a limited period, but not to everyone, everywhere.

1.5 Methodology 1. Understand the history of monasticism in relation to their particular faith.

2. Listing out the Components of Spirituality 3. Comparing those components with architectural elements.

4. To comprehend Hindu monasticism and its purpose.

5. To research the philosopher who pioneered the creation/reorganization of the Hindu monastic order, as well as his ideas on Hindu monasticism.

6. To conduct relevant case studies of monasteries based on various philosophies that promote human holistic development.

7. To analyse case studies and create a programme that promotes physical, mental, and spiritual education.

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Figure 2: Methodology flow chart

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2.0 Areas of Study In recent years, the term "minimalism" has entered the popular lexicon, taking on a variety of, often overlapping, connotations. It is a dedication to reducing the excesses of consumerism in one's life; a movement that foregoes worldly items in order to achieve more spiritual and personal authenticity. However, minimalism, defined as living with less, is not a new concept.1 It has existed for millennia under different titles, most of which are associated with the monastic traditions of Christianity, Hinduism, Buddhism, and other religions. With his modest robe of camel's hair and diet of honey and locusts, John the Baptist may be described as a minimalist. But you'd probably cringe if you heard John the Baptist casually lumped with individuals who snap photos of their minimally furnished living rooms and post them on Instagram (with the hashtag #minimalism, of course).

2.1 Monasticism Monasticism: (noun) asceticism as a form of religious life; usually conducted in a community under a common rule and characterized by celibacy and poverty and obedience. Monasticism is a religious style of life that is secluded from others and selfdisciplined. Monks and nuns practice monasticism in various religions.2 If we spend our life as if we're a monk in a monastery? Then we can call our way of life monasticism. In reality, all three of these terms derive from the same Greek root, monos, which means "alone." Monasticism is generally associated with religion, but it may also refer to any way of life that is either solitary or within a community that is separated from the rest of

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“Doing with less should help us find more “Article by Heidi Deddens (09/07/2021,11:20pm) https://en.wikipedia.org/wiki/Monasticism (09/07/2021, 1125pm)

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the world. Your monastic aspirations may inspire you to purchase a cottage in the woods where you may be self-sufficient and spend a lot of time meditating.

Figure 3: Illustration of a Monk

2.2 Minimalism The idea of minimalist architecture is to reduce everything to its basic qualities and attain simplicity. The goal is not that all components, details, and joinery are totally devoid of decoration, but that all parts, details, and joinery be reduced to the point where nothing else can be removed to enhance the design. The term minimalism is also used to describe a design and architectural style in which the topic is reduced to its essential parts. Minimalist architectural designers are concerned with the connection of two ideal planes, beautiful lighting, and the blank spaces created by the absence of three-dimensional forms from an architectural design. A minimalist lifestyle entails having less resources, whether in the form of a home or possessions. It is a component of the mental process that a person chooses to live with the bare necessities of life while being pleased1. A minimalist lifestyle is not a radical one, but rather an ideal one.

Figure 4: Extreme minimalist Fumio Sasaki

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Figure 5:Pie(09/07/2021, chart showing11:35pm) Religious FaithFigure 6:Extreme https://en.wikipedia.org/wiki/Minimalism minimalist Fumio Sasaki

6 Figure 7:Pie chart showing Religious Faith

2.3 Minimalism in Religion Religion is something we should treasure. Similarly, simplicity is something we should treasure as well. In reality, every religion indirectly urges us to live a simple lifestyle. If we type main faiths of the globe into Google right now, we’ll receive something like this as a search result.

Christianity

Islam

Hinduism

Buddhism

13% 37% 20%

30%

Figure 13: Pie chart showing Religious Faith

Now let me explain whether these groups support minimalism from each of these religion’s perspective. The great spiritual leaders were not recognised for their wealth Monksmodest with their BowlFigure 15:Pie chart or worldly things; rather,Figure they14:lived and humble lives, renouncing material showing Religious Faith

items in favour of teaching and service.

In Christianity

To begin with, ChristianityFigure teaches thatwith living and purposefully is about carrying 16: Monks their simply Bowl out your own purpose, not anybody else's. For a Christian, this also entails carrying out God's will for them. HereFigure are a17:few Bible verses that youtheir that God wants you to Monk's DormitoryFigure 18:show Monks with BowlFigure 19:Pie chart showing Religious Faith

enjoy your life and live intentionally.

“That each of them may eat and drink, and find satisfaction in all their toil — this is the gift of God.” 1

Figure 20: Monks with their BowlFigure 21:Pie chart showing Religious Faith

“If you want to be perfect, go and sell all your belongings and give the money to the poor, and you will have riches in heaven,” Jesus, who is generally represented as having little more than his robe and sandals, is recorded as saying. Then come on over here and follow me.”

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Ecclesiastes 3:13 (09/07/2021,11:35pm)

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In Islam In the context of Islam, it might be interpreted as zuhd, which signifies asceticism. In all aspects of life, Islam encourages moderation and discourages excess or extremism. It encourages individuals to meet their fundamental requirements sparingly and without wasting resources. The prophet Muhammad is supposed to have lived simply, repairing his shoes, eating and sleeping on the ground. “Wealth is not possessing great wealth; it is about contentment,” he counselled. The Prophet's home consisted of simply a few rooms connected to the mosque. In his room, there was very little furniture. His friends characterised his mattress as "a piece of tanned skin filled with palm fibres." He wore unstitched clothing on occasion and used to mend them himself.

In Hinduism Hinduism; Sannyasa generally included a modest life with little or no worldly things, as well as education, meditation, and ethical conduct. In Hindu scriptures, those who followed this path were referred to as Sannyasi, Sadhu, Yati, Bhiksu, Pravrajita/Pravrajit, and Parivrajaka. Asceticism in Indian religions encompasses a wide range of practises, from the mild self-discipline, self-imposed poverty, and simple living typical of Buddhism and Hinduism to the more severe austerities and self-mortification practises of Jainism's monks and now-extinct Ajivikas in the pursuit of salvation. Gandhi died with less than ten worldly belongings, including his shoes, watch, eating bowl, prayer book, and glasses. One of his most famous quotes: "Live simply so that others may live simply."

In Buddhism According to Buddhism, A traditional Buddhist, such as a monk, leads a very modest lifestyle since their faith in these ideals pervades their daily existence. To simplify, Buddhists believe that attachment — clinging to things — is what causes suffering because nothing lasts forever. The historical Buddha, Siddhartha Gautama, was an Indian prince who surrendered his worldly wealth in quest of spiritual enlightenment.

He emphasised that the root source of misery is want, and that “joy comes not via possession or ownership, but through a wise and loving heart.”

“Life is pretty easy, but we persist on complicating it.” 551 BCE - Confucius “To live a pure selfless life, in the midst of wealth, one must count nothing as one's own.”

563 BCE – Buddha

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2.4 Monasticism explains Minimalism There are two sorts of people in this world: Laypeople and monks and those who come to monasteries. When talking about laypeople, one difficulty they mention is how do people find happiness and how do they sense happiness, and another item is lay life, which is neither good nor bad. But that's just how it is, and I've noticed in the capitalist world that to be happy, you need more, you need to be more, you need to earn more, you need a PhD, a master's degree, a certification, all the status symbols, different clothes, and you need more jobs, a bigger house, more money, and you want a little bit more that is a lens through which it is looked but in the monk life in the monastic life their world is a bit different and how their train our mind and the way they find happiness is the opposite end in the spiritual world what they are trying to do is minimalist and want less.

When the new monks arrives and it's interesting to see the new monks reflecting on their experience how many of them were able to find happiness When people first arrive, they receive a box and whatever they can fit in here so all their possession go in here also then where do they live they stay in a dormitory or tent do not have much where do they eat and it's really in the bowl, bowl is the kitchen and it's very small but again what come into the Monastic life they are doing their best to get rid of stuff in order to have less things, so that when you have fewer things to care for and fewer things to be accountable for, it frees up your time. And when you have more time, you can practise on yourself through meditation and learning at dharma, which is cultivating wisdom. But for monks, time is so precious that they don't want to waste it on watching TV or doing random things. All they want to do is really purify their minds, train their minds wisely, and make merit, which means doing better and developing wisdom, our habits altering our shelf gaining wisdom and then using that wisdom which will be the portion that is crucial for them and where they will discover happiness

Figure 22: Monks with their Bowl

Figure 31: Monk's Dormitory

9 Figure 32:Different Monk with Different Hair cutFigure 33: Monk's Dormitory

Figure 23: Monk's DormitoryFigure 24: Monks with their Bowl

So, this is the one issue I really want to address because it may be useful to be able to achieve peace of mind in order to find happiness in this minimalist approach. The difference I perceive is in the experience and the way of living. When we have more goods, we just have more duties, and we must take care of them. For monks, having fewer possessions meant having less difficulties. So, what does all of this simply for monks? Let's look at some real-world instances. Many of you have really lovely hair, and it is one of the most essential things you all have and appreciate. The fact that you have hair necessitates upkeep, and just having hair necessitates maintenance. The fact that you have hair necessitates care, and simply having hair necessitates concern about what sort of shampoo, conditioner, haircut you want, hairstyle you want, and hair do you want to have. Do you have a good barber and stylist? What is the latest craze? What do you think others will think about it? However, the fact that you have hair brings with it a slew of difficulties that you must address.

Another case in point is clothes. Do you realise how many pairs of shoes you own? I would have wanted 20 sets of tennis shoes back home. I did, however, require sandals.

Then I realised I needed socks. What colour socks did I desire? Do you like polka dots or gentle colours? Then I wanted short socks, long socks, and thick socks. The tough part is deciding what to wear with these stunning shoes. So, what are you going to wear with these lovely shoes? I wanted to be concerned about a plethora of shoes. I desired a large number of shoes. They were dressed in robes. They were the same person. One of them is doing laundry. Every evening after chain setting, they must go to breakfast, to the home, and change their clothing. They just dress for the occasion, not for fashion, because the weather is chilly and orange this time of year. However, for them, the purpose of this robe is to shield their shape from the outside world, to keep their bodies warm, and to shield their bodies from the weather. That's all there is to it. One of the reasons individuals suffer so much is because they desire time to themselves,

Figure 40:Different Monk with Different Hair cut

10 Figure 41: illustration of Sir AurobindoFigure 42:Different Monk with Different Hair cut

time to be alone with themselves, time to concentrate on their own projects. They just can't find time because of this lay life, which is reasonable, but in the lay life we have a lot of obligations. They don't have a car as a monk, and they don't have to worry about bills, what they're going to wear, or what they're going to eat. So, one distinction is that because they have less items, the number of issues they experience is just lower.

2.5 Spirituality The term ‘spirituality' is derived from the word ‘spirit'. Spirit is frequently thought to be diametrically opposite to matter. 'Spirits' are ethereal creatures who do not have a physical body. According to Casaldiliga1,People can be really spiritual if there is evidence of a discernible activity of the spirit inside them.' After countless animal and human lives, the soul has the capacity to achieve altered states of awareness Spiritual practice refers to the process of purifying the mind of all impressions, incorrect education, and bad habits. The latter allows the individual to exist forever as a spirit.

This condition can be attained by living in accordance with nature's laws.2

Figure 49: illustration of Sir Aurobindo

According to Sri Aurobindo "Man does not reach the utmost inner height instantly, and if it were expected of him, he would never reach it. At first, he needs lesser supports Figure 50: Illustration of Mahakali in

Transcendental 51: and steps of climb; he requests some RealityFigure train of thought, dogma, worship, image, sign, illustration of Sir Aurobindo

and symbols, some indulgence and permission of mixed half natural motivation on which he can stand while he constructs the temple of spirit inside him."3 Man's search Figure 52: Illustration of Mahakali in

for truth, reality, and tranquilly has never ended. Overwhelmed by the limitless nature, Transcendental Reality he attributed all he couldn't understand to nature's grandeur. The human mind cannot accept something that is unknown, invisible, and without a set shape or form. As a Figure 53: illustration of Seven ChakrasFigure 54: Illustration of Mahakali

result, in order to satisfy inhis intellectual curiosity, Transcendental RealityFigure 55: man gave physical form to the heavenly entity.

illustration of Sir Aurobindo

Figure 56: Illustration of Mahakali in Transcendental RealityFigure 57: 1 Casaldiliga,1994 (10/07/2021, 12:05am) illustration of Sir Aurobindo 2 Swami paramananda,2005 (22/05/2021, 02:30pm) 3 Sri Aurobindo, Indian spirituality and life, 1919 (18/06/2021, 04:00pm)

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2.6 Spirituality and Architecture Architecture is a phenomenon that defines the quality of the built environment while allowing for diverse functions. A place's character is determined by the quality of its spatial and functional arrangements in a particular dimension.1 Pallasmaa emphasises that architecture is multi-sensory, bringing users closer to the objects. The experience value of architecture is calming, and it is enhanced by the interplay of the senses in a setting through movement and activity.2 According to Norberg-Schulz, architecture connects to the spirit of a place, an environment in which man interacts in his everyday activities. A cosmic, spiritual, and natural quality such as light, sound, air, water bodies, green landscape, open-to-sky areas, and climatic conditions might identify such a location.3 Spirituality and architecture are inextricably intertwined, with many levels leading to the construction of a complete setting. The tactile and sensory character of architecture allows man to physically, psychologically, and aesthetically interact with the built environment4 These architectural traits might be portrayed as space that elicits and provokes spiritual reactions in individuals. As a result, these characteristics may be employed to create a spiritual space.

India is a country with many different cultures. People socialize and assimilate culturally at numerous occasions. There is, however, a lack of spiritual involvement with the environment. Spirituality is targeted at all civilizations, and people from all groups are invited to join the trip. As a result, spiritual architecture benefits the larger community by bringing people from various cultures together in one space to engage in spiritual activities. According to Swami Paramananda, are done by an individual in order to enhance his inner and divine characteristics in order to achieve eternal pleasure and contentment. They are carried out in order to further one's spiritual progress toward the experience of a state of Godliness, also known as altered states of consciousness.

A spiritual awakening is necessary so that individuals become conscious of their activities. Spirituality or psychometrics is a method for achieving such transformation in an individual.5 As a result, architecture is concerned with more than just space and function; it also considers culture, nature, society, and people

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Norberg-Schulz,1980 (22/05/2021, 05:20pm) Shirazi,2011 (28/05/2021, 11:05am) 3 Norberg-Schulz,1980 (22/05/2021, 05:30pm) 4 Pallasmaa, 2005 (04/06/2021, 07:00pm) 5 Swami Paramananda 2005 (06/06/2021, 04:05pm) 2

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2.7 Spiritual Architecture Any construction system that fosters this consciousness is referred to as spiritual architecture. It is an act of emphasizing or bringing forth the self, not by rejecting matter, but by manifesting it in matter, on many levels and in diverse ways. Spiritual space, according to E.V. Walter, “It’s a particular environment of occurrences that are intended to feed the imagination, nurture spiritual experience, and transmit spiritual truth."1 Spiritual places can be found in nature or they can be built. A spiritual space in nature is a location recognized as such by individuals or groups. They are unique from usual or often seen locations. The classification of a location as spiritual stems from the human need to connect with inner truth. A spiritual location for one individual or group of people may not be spiritual for another. an unavoidable aspect of life It seeks to represent man's source and reason for being in a variety of ways. Architecture is more than just a physical structure or a collection of symbolic artefacts. They serve as a trigger for our "dwelling," bridging the gap between our existence and the world.

Architecture, along with other arts, has been one of the most powerful means of pursuing and realizing this quest and giving it physical-symbolic expression since time immemorial: how to create an identity and a place for our being from within the vast, shapeless, and infinite expanse of time and space; how to affirm our presences and gain a foothold in the universe.2 A successful architectural expression is one that can give both a rewarding experience and an unforgettable picture. When expressing spirituality in material form, it becomes increasingly necessary to give for an experience of both the form and the formless, one observable via the senses and the other beyond the senses. Because holy locations are separated from daily settings in a defined precinct, the travel and arrival at the sacred site are valued. The holy experience includes the route and the ceremonial trip.

Seeking or creating spiritual places is a common human aim.

"To study the way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things." _Dogen

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Placeways: A theory of the Human Environment, by E.V. Walter, page no.75 (10/05/2021, 05:10pm) Gunter Dittmar, upon the earth, Beneath the sky. The Architecture of Being, Dwelling & Building, 2001 (23/06/2021, 02:15pm) 2

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2.8 Components of Spirituality Many individuals talk of being spiritual as opposed to religious and belonging to a certain denomination or sect. However, because levels of spirituality and knowledge of it have been so variable, it is useful to identify the essential qualities that constitute one a spiritual person in order to offer a greater understanding of real spirituality.

The fundamental spiritual belief is that there is an unseen spirit or soul that is experiencing an earthly experience, or voyage, in a visible body. This spirit is timeless, and there is no agreement on what happens to it once it completes its worldly trip.

Some believe in reincarnation as something else, most likely as an animal; others think the spirit takes on a new body and begins the cycle all over again; and still others believe the spirit, like many other souls, roams freely in the ether after that. Whatever views spiritualists hold, it appears that there are several fundamental components that a real spiritual person should be aware of:

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Consciousness

Consciousness is the state of being aware of anything that is either internal to the mind or external to the physical or sensory environment. It is described as an individual's distinct consciousness of their ideas, feelings, sensory experiences, and surroundings.1 People use the term consciousness in a variety of contexts. There is the medical sense of losing consciousness, which refers to a patient's capacity to respond coherently to the outside environment. There's the sensation of being aware, which relates to the condition of being aware. There's the meaning of awareness that has to do with the development of psychic or spiritual abilities. Similarly, consciousness may refer to social awareness; understanding and compassion for other people's lives that may be endangered by various political situations. All of them are fascinating subjects, yet they all deal with facets of human existence.

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Altered states of consciousness

Altered states of consciousness, also known as non-ordinary states, are mental states in which the mind is aware but not in its typical wakeful state, such as during hypnosis, meditation, hallucination, trance, and the dream stage. Anywhere from a yoga session 1

Yogopedia, 2017 (07/06/2021, 03:45pm)

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to the delivery of a child might result in altered moods. They enable us to perceive our life and ourselves through a larger lens and from other perspectives than the usual intellect.1A person is in an altered state of consciousness if these monitoring and regulating functions have been altered or distorted2. For example, a person may be unaware of current or past events that are still influencing his or her experience, thought, and action; or a person may represent objects and events in a way that is radically discordant with objective reality; or a person may be unable to exercise ordinary levels of voluntary control over attention and behavior. A human in an altered state of consciousness, on the other hand, may be more aware of events than usual or otherwise capable of transcending the limitations of normal voluntary control.

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Enlightenment

Enlightenment is regarded as the ultimate spiritual condition. Every spiritual seeker desire to achieve enlightenment3. Spiritual enlightenment is a notion most often connected with Buddhism and Hinduism, although it also has unrecognized roots in the majority of other religions. Enlightenment means a comprehensive comprehension of life and the world, which is generally accompanied by a detachment from everything that is ephemeral and a total awareness of everything that is, right now.

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Sacredness

The Sacred is something which is held with reverence and awe. The phrase originates from the Latin sacred, which means "limited" or "put apart." A person, as well as an object or location considered as remarkable or unique, might be classified as holy. The word sacred is connected to the word numen, which means "mystery force" or "god."

The term nebulous is used to describe the sacred in order to convey its potency.

Various religious traditions across the world have a phrase that corresponds with sacred. The word is qadosh in Hebrew, hagios in Greek, muqaddas in Arabic, and tapu in Polynesia. Corresponding words to numen include the Sanskrit term Brahman, the Sioux word wakanda, the Melanesian word mana, and the ancient German word haminja, which means luck.4

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Christia Smith Psy.D, 2015 (11/07/2021, 11:45pm) Farthing, 1992; Kihlstrom, 1984 (22/07/2021, 02:40am) 3 Don’t Delay Enlightenment by Shri Bagawath, 2007 (17/07/2021, 02:50am) 4 The Sacred and the profane by Mircea Eliade (18/07/2021, 01:05am) 2

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Transcendental Reality

Transcendent Reality is a spiritual condition felt by the inner-self. It signifies true selfawareness at a higher degree of consciousness. Moments of self-possession are rare.1

Figure 58: Illustration of Mahakali in Transcendental Reality

It is also a condition of observation and consciousness of the universe. Such consciousness arises from the tranquillity of the thinking process; the condition of equilibrium of the inner-self, since it is an experience of the state of absolute manifestation. It is a victorious moment of self-realization in achieving cosmic realisation.

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Mysticism

The search of communion with, identify with, or conscious experience of an ultimate reality, divinity, spiritual truth, or God is referred to as mysticism. A direct experience, intuition, or insight into divine reality/the god or deities is sought by the believer.

Followers seek certain modes of life or behaviours designed to foster those experiences. Mysticism differs from other types of religious belief and worship in that it emphasises direct personal experience of a distinct state of consciousness, particularly those of a serene, Insightly, Bissett, or even ecstatic nature.2 Such pursuit has long been an important element of humanity's religious life, pursued in solitary or communal devotions, worship, ceremonies, as well as in daily habits. It has

1 2

Aditi Hissan, 2007 (18/07/2021, 02:15am) Wikibook (18/07/2021, 04:40am)

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been deliberately sought within monasticism in many long-established faiths, where regulations regulating monks' and nuns' daily lives offer an atmosphere that fosters the growth of mystical states of consciousness. Meditation and contemplative prayer are two practices that are strongly connected with mysticism.

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Shamanism

Shamanism is both an old healing practise and a way of life. It is a means of communicating with nature and all of creation. The term "shaman" comes from the Tungus tribe of Siberia. This word was created by anthropologists to describe to spiritual and ceremonial leaders in indigenous societies across the world. The ancient spiritual traditions of these indigenous societies can be described as shamanism.

Clearly, the numerous parallels between diverse historic traditions played a part in the worth’s further generalisation.1 Shamanism might be viewed as the universal spiritual understanding shared by all indigenous nations. Because many ancient spiritual traditions are founded in nature, shamanism is a means for humans to enhance that natural connection.

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Music

Music is a collection of coordinated sound or noises created by instruments, singers, insects, animals, or anything else that can transmit vibrations through the medium. True music is that which evokes powerful emotional states of mind in the listener. These emotions can be appreciated or endured.

According to Justin St. Vincent, music is a strong instrument for creating community as well as a potent stimulant that allows you to achieve levels of pleasure without the come-down.2 Music has an effect on the human spirit. A soul song is at the center of mankind. As sound reflects and influences religion and ideals, it continues to inspire spiritual expression. Sound connects the music-maker and the music-lover on a spiritual level. A song can provide a united voice that revolutionizes and revitalizes a community's spirit. With celebrations, clubs, dances, events, farewells, festivals, and parties, music plays a social role.

1 2

Dance of the Deer Foundation, 2017 (18/07/2021, 06:05am) The Spiritual Significance of Music by Justin St. Vincent (18/07/2021, 11:35am)

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Spiritual metaphysics

Spiritual metaphysics is the study of the nature of human experiences that are nonetheless classified as "non-physical" or "spiritual" since our physical senses, research, and technology cannot quantify or detect them. Religions and ancient spirituality are belief systems that try to explain the human spiritual experience.

Because the nature of human experience in the physical form is the illusion of separation.1 Spiritual Metaphysics is essential to them because it fills in the gaps in conventional religion and science's explanations of the human experience. But it is in metaphysics that modern science and spirituality find some common ground. It is a comprehensive philosophy that investigates the ultimate nature of consciousness as well as the rules by which awareness leads to form, or, to put it another way, how "thoughts" become "things." Metaphysics is the study of the most fundamental aspects of reality, such as existence, time, the link between mind and body, things and their qualities, wholes and their parts, events, processes, and causality.2

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Kundalini

Kundalini is an old Indian Sanskrit phrase that refers to the emergence of an energy and awareness that has been coiled at the base of the spine since birth and is the source of the life force (prank energy, chi, bio-energy) that everyone is familiar with.

According to yogic research, this energy initiated the creation of the child in the womb and then coils 3 1/2 times at the base of the spine to maintain the energy field in stasis until we die, at which point it uncoils and returns to its source.3 Kundalini may uncoil and emerge from the base of the spine (or occasionally from the feet) as a result of spiritual activities or in response to life events, and when this occurs, it may travel gradually, uncoiling like a snake, or swiftly and explosively, into the stomach, heart, or head. This experience can be shocking and chaotic, scary or blissful, and it generally results in months or years of new feelings and changes in the person who awakens it. Kundalini awakening provides a significant opportunity for individuals called to a spiritual path.

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http://www.metaphysics-for-life.com/spiritual-metaphysics (18/07/2021, 12;10pm) Dr.Anadi Sahoo 2014 (18/07/2021, 03:55pm) 3 Bonnie Greenwell, 2015 (18/07/2021, 05:00pm) 2

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Chakras

Chakra is a Sanskrit word that means "wheel" or "disc" This word alludes to energy wheels that run throughout the body in yoga, meditation, and Ayurveda. The spine is aligned by seven major chakras, which run from the base of the spine to the crown of the skull. Imagine a whirling wheel of energy where matter and consciousness meet to envision a chakra in the body. This intangible energy, known as Prana, is a crucial life force that keeps us energetic, healthy, and alive.1

Figure 59: illustration of Seven Chakras

The First Chakra: The Muladhara chakra is the chakra of stability, security, and our basic needs.

Figure 60: panchamahabhutaFigure 61: illustration of Seven Chakras

The Second chakra: Svadhisthana, is our creative and sexual centre.

The Third Chakra: TheFigure Manipura chakra, which means "lustrous jewel," is the 62: panchamahabhuta wellspring of personal force.

63: Metatron’s cube The Fourth chakra: TheFigure anahata chakra is Scared the spiritual chakra that connects our GeometriesFigure 64:

panchamahabhutaFigure 65: illustration body, mind, emotions, and spirit. of Seven Chakras

The fifth chakra: Visltuddha, is the wellspring of linguistic expression and the power to proclaim our ultimateFigure truth.

66: panchamahabhutaFigure 67: illustration of Seven Chakras

The Sixth chakra: The Ajna chakra, often known as the "third eye" chakra. Ajna is the intuitive centre.

The Seventh Chakra: The Sahasivara chakra, also known as the "thousand petal lotus," is the chakra of enlightenment and spiritual connection to our higher selves.

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Michelle Fondin, 2018 (19/07/2021, 01:10am)

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Panchamahabhuta

According to Hindu mythology, the human body is composed of five elements: Earth (bhumi), Water (jala), Fire (agni), Air (Vayu), and Space (aakash). Hindus believe that after death, the five components of the human body are dissolved into their respective elements of nature, thereby balancing the natural cycle.1 Each of these five components has its own set of functions and characteristics, which are detailed below: Earth (Bhumi); The first element of panchamahabhuta is "Earth," which in Sanskrit is translated as Bhumi. This element is sensed through the five senses of hearing, smell, taste, touch, and sight. Earth is represented by the physical body, which includes muscles and bones.

Water (jala): The second most essential element is "water, jala in Sanskrit," which has no odour (smell) but can be heard, felt, seen, and tasted. Water is also used to refer to blood and other fluids in the human body.

Fire (agni): The next higher element in the human body is "fire," agni in Sanskrit. In the human body, the temperature, jatharagni, alludes to the fire, which can be heard, felt, and seen.

Air (pavan): The fourth element of panchmahabhuta is "air," or pavan in Sanskrit. Air can only be felt and heard; it cannot be seen. The oxygen and carbon dioxide in the human body correspond to air, and it is regarded one of the most essential factors in Pranayama.

Sky (aakash): The fifth and final element of panchmahabhuta is "space," which is spelled aakash in Sanskrit. Space serves as a channel for sound but is inaccessible to all other senses. And, much as in the human body, the Athma (Soul) alludes to Space.

These five components combine to form human body, which will disintegrate into its constituent parts at death.

Figure 68: panchamahabhuta

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Figure 69: Metatron’s cube Scared Abhay Dhar, 2015 (19/07/2021, 02:01am) GeometriesFigure 70: panchamahabhuta

Figure 71: Metatron’s cube Scared Geometries

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Spiritual Energy

Spiritual energy is as real as any other type of energy, such as electricity, but it is far more essential. Prana, or spiritual energy, is conveyed by pure love. Any genuine spiritual or humanitarian motivation invokes spiritual energy. Anyone who is pursuing their higher goals, being of true service to others, or growing closer to a revelation of their own

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Euphoria

The sensation or impact of pleasure or excitement, as well as extreme feelings of wellbeing and happiness, is referred to as euphoria.1 Natural rewards and social activities such as physical exercise, laughter, listening to or producing music, and dancing can cause bliss.2 It may also be characterised as a powerful sense of tremendous happiness or joy. A highly pleasant feeling of ecstasy. A mood or behaviour distinguished by its ferocity.

Mood has improved. When pleasant or exciting events occur, euphoria is a desired and normal experience. It is sometimes connected with mood swings produced by strong religious experience, sexual pleasure, or narcotics, etc., in which someone is so overpowered by an emotion that self-control and, in some cases, awareness are lost.

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Ecstasy

Ecstasy is a reported altered state of consciousness characterised by substantially diminished exterior awareness and enlarged internal mental and spiritual awareness, which is usually accompanied by visions and emotional (and occasionally physical) pleasure.3 It may also be characterised as an action—an act—that brings together a transcendental relationship comprised of pictures that are visible or unseen when gazing at nature, human people, plants, and animals; internalised, externalised, and audible and inaudible noises and motions. Ecstasy manifests and manifests itself when a

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Addicted to Euphoria by Bearn J, O'Brien M (19/07/2021, 04:55am) Rowers high: Behavioural Synchrony is correlated with elevated pain thresholds by Cohen EE, Knight N, Dunbar Ri, Ejsmond-Frey (19/07/2021, 05:00am) 3 Ecstasy. A study of some secular and Religious Experiences by Marghanita Laski (18/07/2021, 05:30am) 2

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relationship is felt and comprehended when faced by the articulated parts of a work of art. Ecstasy exists independently of unique events. They are, on the contrary, inner explorations on the path of "ignorance," which surpasses knowledge and leads a person to pleasure by bringing him to an extra-momentary state of sensation.1

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Sacred Geometry

Sacred geometry refers to sacred universal patterns that are employed in the design of everything in our world, as seen most frequently in sacred architecture and sacred art. Geometry and mathematical ratios, harmonics, and proportion are all found in music, light, and cosmos, according to the core idea. This value system is seen as ubiquitous even in prehistory, and it is regarded as a cultural universal of the human experience.

Figure 77: Metatron’s cube Scared Geometries

Sacred geometry may be thought of as a pattern-recognition worldview, a sophisticated system of religious symbols and structures incorporating space, time, Figure 78: Vastu Purusha MandalaFigure 79: Metatron’s cube Scared Geometries and shape. According to this point of view, the fundamental patterns of reality are holy.

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Vastu Shastra

Figure 80: Vastu Purusha Mandala

Vaastu is an ancient Indian science of architecture and building those aids in the creation of a pleasant environment or a place to live and work in a scientific manner by Figure 81: illustration of lord shiva doing Cosmic danceFigure 82: Vastu

Purusha Metatron’s cube Geometries utilizing the benefits bestowed byMandalaFigure nature, its83: elements, and Scared energy fields for increased

wealth, health, prosperity, and happiness.

Figure 84: Vastu Purusha MandalaFigure 85: Metatron’s cube Scared Geometries

1

Banu Cennetoglu, 2008 (18/07/2021, 05:40am)

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Vastu Shastra is an old mystic discipline for planning and building that combines science, art, astronomy, and astrology. Vastu Shastra can assist us improve our life and protect us from disasters. Vaastu is the study of directions that integrates the five elements of nature and balances them with man and material. Vaastu Shasta is the process of creating a pleasant environment or a place to live or work by scientifically utilizing the benefits bestowed by nature's five elements known as "Panchbhootas," thereby paving the way for improved health, wealth, prosperity, and happiness in an enlightened environment.

Figure 86: Vastu Purusha Mandala

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Cosmos

The universe is referred to as the cosmos. Cosmos is used when the cosmos is viewed as a complex and organized structure or entity, as opposed to chaos1. Cosmology is

Figure 87: illustration of lord shiva doing Cosmic dance 1

"cosmos" Dictionary.com (18/07/2021, 09:25pm)

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the study of the universe and our knowledge of the reasons for its existence and importance. Cosmology is a wide word that encompasses any scientific, theological, or philosophical contemplation of the cosmos and its nature or reasons for existence.

Religious and philosophical approaches to the cosmos may incorporate numerous spiritual beings or other objects considered to exist outside of our physical realm in their conception of the cosmos.

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Phenomenology

Phenomenology is an experience-based philosophy. The ultimate source of all meaning and value, according to phenomenology, is human lived experience. All philosophical systems, scientific theories, and aesthetic judgements are abstractions from the experienced world's ebb and flow. According to phenomenology, the duty of the philosopher is to characterise the structures of experience, namely awareness, imagination, relationships with other people, and the situatedness of the human subject in society and history. Phenomenological theories of literature consider works of art as mediators between the author's and the reader's consciousnesses, or as efforts to reveal elements of human being and their worlds.1

2.9 Components of Architecture Vitruvius recognised the psychological and emotional influence of beautiful structures as early as the first century BCE in his third principle venustas. In recent years, the phenomenologist Plasma summed up the essence of a spiritual place when he said, "An amazing architectural experience sensitises our entire bodily and mental receptivity." Because of the size and diversity of the sensation, it is difficult to understand its structure.2 It is therefore recognized that architectural environments may be viewed as spiritual, but the issue remains as to what attributes a place must possess in order to elicit such a response from its visitors. Birgit Cold, a Norwegian architect, has written her thoughts on spirituality in architecture:

1 2

The Johns Hopkins Guide to Literary Theory and Criticism by Michael Groden, 1994 (19/07/2021, 10:00pm) Pallasmaa, Theorizing a new agenda for architecture (19/0/2021, 10:45pm)

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"Spirituality as well as beauty is created or comes to life when the constituents of architecture structure and form, form and space. space and light, colours and materials

-

interact as a piece of a communicating with the intellect, the emotions, the spirit and the senses. As you see from these descriptions the beautiful, true and good are also interrelated in architecture with the sensuous aesthetic and vigorous quality.”1

Cold's statement presents the concept of four pairs of architectural elements that, when built effectively to 'interact as a piece of art,' may generate spiritual and beautiful architecture. As a result, these four elements must be examined and investigated in order to begin to comprehend how "architectural spaces enhance our experiences and ideas of the spiritual."

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Structure and Form

Cold proposes the initial pair of architectural elements as ‘structure and form.' The primary function of structure is to enable architectural elements to generate space and shape by defying gravity. Structural components carry loads from their origin to the ground and respond to them based on their geometrical and material characteristics.

The formal representation of structural components, both individually and collectively, in terms of materials and loads will establish their own tectonic language.

"If we can aesthetically comprehend the building's visual appearance, we will enjoy it fully, both with our mind and with our senses," says Bjorn Sandaker of the link between aesthetics and structure2. His remark emphasizes the ability to intuitively grasp the look of structure, and he is therefore alluding to the concept of tectonic expression. In terms of tectonics, Niemeyer makes an intriguing claim about the potential of structure to display beauty. "The proper structural solutions are aesthetically the most satisfying and, with a refinement of details, may perhaps become a source of true architectonic beauty," 3says Niemeyer.

1

"Beautiful, true and Good Architecture" in Architecture, Aesth/Ethics & Religion by Birgit Cold (19/07/2021, 11:15pm) 2 Bjorn N. Sandaker, on Span and Space: Exploring Structure in Architecture (20/07/2021, 12:05am) 3 Robert Mark and David Billington, "Structural Imperative and the origin of the new form" Technology and culture (1989) (20/07/2021, 12:10am)

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Figure 88: Example of Structure and Form, Pieterjan Gift and Arnout Van, Vaerenbergh's Church in Borgloon, Belgium

Figure 89: Example of Form and to Space, Montaña Tindaya, Eduardo ChillidaFigure 90: Example of Structure and Form, If we consider architecture have a structural language, structural features and joints Pieterjan Gift and Arnout Van, Vaerenbergh's Church in Borgloon, Belgium

may be of importance for understanding such a language. Frascari discusses the significance of the joint for "tectonic endeavors," emphasizing its significance as the Figure 91: Example of Form and Space, Montaña Tindaya, Eduardo Chillida

fundamental source and main exhibitor of structural language. He considers architecture to be an art form since it is concerned with "bringing together, places and Figure 92: Example of Space and Light, The National Art Center, Tokyo, Tadao AndoFigure 93: Example of Form and Space,

1 materials a meaningful manner."

"The joint, thatand rich detail," "is the site Montañain Tindaya, Eduardo ChillidaFigure 94: Example of Structure Form, Pieterjanhe Giftsays, and Arnout Van, Vaerenbergh's

Church in Borgloon, Belgium

where both construction and construing of architecture takes place."2 Architectonic beauty, according to Frascati, Niemeyer, and Sandaker, may be generated through Figure 95: Example of Form and Space, Montaña Tindaya, Eduardo ChillidaFigure 96: Example of Structure and Form,

truePieterjan structural expression and will be expressed through the joint or detail. Kenneth Gift and Arnout Van, Vaerenbergh's Church in Borgloon, Belgium Frampton takes this topic a step further by mentioning the spiritual significance of such a detail:

1

Marco Frascari,"The tell the tale detail" in theorizing a new agenda for Architecture: an anthology of Architectural theory 1965-1995 (20/07/2021, 12:20am) 2 ibid

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"There is a spiritual value residing in the particularities of a given joint, in the thingness oldie constructed object, so much so that the generic joint becomes a point of ontological condensation rather than a mere connection. We need only to think of the work of Carlo Scarpa to touch on a contemporary manifestation of this architecture.”1

According to Frampton, the spiritual worth of structure and the resulting shape is derived from the 'particularities' of the joints and details. Carlo Scarpa's work is used as an example to demonstrate how well-built components may result in a dramatic and emotive architectural outcome. His idea of spiritual significance in the details reminds me of Mies van der Rohe's famous remark, "God is in the details."

As a result, while structure and form are concerned with the practical necessities of providing shelter, carrying weights, and connecting components, it is the thinking and meaning that is injected into the answers to such issues that allows for the development of an expressive formal language. This language may be interpreted particularly effectively at joints and details, and it has the ability to bring emotional and spiritual worth to the structure due to its intrinsic architectonic beauty.

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Form and Space

Cold's second set of architectural components is 'shape and space.' Space is a difficult term to describe since there are no definite answers as to whether space is an object in its own right, a connection between entities, or a component of a conceptual framework. Intriguingly, Cold associates’ space with both shape and light, implying a connection between both things.

Tschumi makes an intriguing point about the relationship between shape and space.

He offers two methods for comprehending the notion of space in architecture, which he refers to as the "labyrinth" and the "pyramid." Tschumi defines the pyramid as "those trends that regard architecture as a matter of the mind, as a dematerialized or mental discipline, with its linguistic or morphological variants."2 The labyrinth is "empirical research focusing on the senses, the experience of space, and the connection between space and praxis."

1

Kenneth Frampton. “The case for the tectonic" in theorizing a new agenda for Architecture: An Anthology of Architectural theory 1965-1995 (20/07/2021, 12:30am) 2 Bernard Tschumi, Questions of Space: Lectures on Architecture 1990 (20/07/2021, 12:40am)

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As a result, the pyramid is concerned with the notion of space, whereas the labyrinth is concerned with the sensation of space. The pyramid represents language and the mind, whereas the labyrinth represents perception and the body. Tschumi emphasizes the labyrinth's limitations, reminding us that within the labyrinth:

“One can participate in and share the fundamentals of the labyrinth, but one's perception is only pan of the labyrinth as it manifests itself. One can never see it in totality, nor can one express it One is condemned to it and cannot go outside to see the whole, the nature of the labyrinth is such that it entertains awns which include the dream of the pyramid "

The labyrinth enhances senses and moods, and the essential sensory experience is the moment of perception. However, the space is not experienced in absolute terms; rather, the experience is a consequence of sensory input observed at each unique point in time. Tschumi observes that when we stand within a cube, we can see "a corner, or a side, or the ceiling, but never all defining surfaces at the same time." As a result, we experience form through the body in space, yet only portions of a whole may be experienced. In his statement, Tschumi offers further insight on the idea of space: “Space is real, for it seem: to collect my sense long before my reason The materiality of my body both coincides with and struggles with the materiality of the space. At, bode carries in itself spatial properties and spatial determination: up, down, right, left, symmetry, dissymmetry It hears as much as it sees. Unfolding against the projections of reason, against the absolute truth, against the pyramid, here is the sensory space, the labyrinth, the hole."

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Figure 97: Example of Form and Space, Montaña Tindaya, Eduardo Chillida

Tschumi's views on space and shape are relevant to comprehending human perception and, as a result, are unquestionably important in the creation of spiritual architecture. It is difficult to decide whether such an architecture should be that of the pyramid or the labyrinth. However, it should be noted that many of the spiritual precedents relevant to this project, such as Ando's Chichu Art Museum, Scarpa's Brion Cemetery, and Zumthor's Thermal Baths, all appear to depict qualities like 'the labyrinth.' Finally, Tschumi's suggestion provides an awareness of the limits of both techniques. absent.

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Space and Light

Cold proposes a third set of architectural constituents: ‘space and light.' Throughout history, light has been used as a major technique for the creation of dramatic and evocative places. It is unsurprising, according to Steven Holl, that some architects have "stated that the whole aim of their work centers around light."1 Light was widely utilized to attract the spectator's eye upwards in ancient cathedrals, churches, and municipal structures, linking the observer to the sun, moon, and stars. Traditionally, light was used to signify the gods, the sky, and the metaphysical. Signs of the human obsession with

1

Holl, Pallasmaa and Perez-Gomez, Questions of Perception page no. 63 (20/07/2021, 12:50am)

29

light may still be seen in architecture today; however, the symbolic connotations created by such places have evolved. Light is no longer employed to symbolize "static and unchanging absolutes," but rather "a more freeing reality in which the only thing thought permanent is change — a reality perfectly represented by a medium that is the essence of change," according to Henry Plumer.1 Light roots mankind by reminding us of the forces in this world that are bigger than us, as well as by expressing space, time, and the inseparability of light and time. Plumer makes the following observation about the link between time, space, and light:

"Fluent energy and visible motion also provide a means to express the widespread belief perhaps defining our age, that space can no longer be understood apart from time, and that reality includes a fourth dimension, a temporal one in which light and time are one and the same.”

For many people in the twenty-first century, the spiritual character of light stems from joy in the fleeting beauty of light and shadow in space. As time passes and the seasons change, movement suggests life, and therefore space comes to life. Another appealing modern architectural trend is the notion of "spending time in order to experience time."

Steven Holl, Tadao Ando, and James Turrell are just a few architects that regularly employ light as a material or medium in their work and have built rooms with beams of light that change and ‘mutate' as time passes, reminding the viewer of the past, present, and likely future. Peter Zumthor emphasises his interest and thankfulness for light, as well as his recognition of its spiritual quality: "Daylight, the light on things, is so moving to me that I feel it almost as a spiritual quality; When the sun comes up in the morning — which I always find so marvellous, absolutely fantastic the way it comes back every morning — and casts its light on things, it doesn’t feel as if it quite belongs in the world, I don't understand light It gives me the feeling that there's something beyond me, something beyond all understanding. And I am very glad, very grateful there is such a thing.”2

1 2

Plumer, the architecture of natural lights page no. 11 (20/07/2021, 01:00am) Peter Zumthor, Atmospheres: Architectural Environments, Surrounding Object (20/07/2021, 01:15am)

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Figure 98: Example of Space and Light, The National Art Center, Tokyo, Tadao Ando

Zumthor establishes a link between the mysteries of daylight and the spiritual. Tadao Ando is well-known for his use of light in his architecture, which he describes as "spiritual." His work tends to employ light sparingly and appreciatively, and he frequently speaks of the unique characteristics of places created beneath the earth's surface. "Below the earth's surface, light is decreased, the sensation of depth rises, and darkness is formed, I've long seen space as something into which one falls until the brightness is progressively decreased and one is enveloped in a cold serenity."1 He speaks. The spiritual properties of light are central to the work of James Turrell, who collaborated with Ando on the Chichu Art Museum. "We have a spiritual relationship to light," he says, "and there is also the quality of light experienced in a dream, which is light that cannot be seen with the senses."

Light helps us to see, but it also has numerous architectural applications and has been recognised for its spiritual characteristics by a number of famous architects. It has the ability to produce movement in space, bringing buildings to life. It has the ability to light and materialise, bringing forth the inherent features of surfaces. It may be reflected, refracted, and absorbed by various materials, showing transparency levels in a surface.

It has the ability to influence the atmosphere of space, altering emotions and sensory characteristics. It may be used to emphasise and conceal various architectural aspects,

1

Philip Jodidio, Tadao Ando at Naoshima (20/07/2021, 01:45am)

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as well as to guide people around a room. It might remind us of our insignificant role in the grand scheme of things, of the passage of time and of the past, present, and future.

Each of these many traits, in turn, may be employed to produce profound architectural experiences and aid in the creation of spiritual architecture.

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Colours and Materials

Cold's final pair of architectural components is 'colours and materials.' Materials and their colours have a vital role in determining how we perceive space. Although materials are encountered visually, the tactile, auditory, and olfactory characteristics must not be overlooked. The hardness and texture of the material, the degree to which sound flows and reflects off its surface, and the smell and taste of the air around it all contribute significantly to the sensory characteristics of a place.

Zumthor, who is well-known for his honest use of materials, expresses his conviction in expressing a material's intrinsic qualities in combination with its architectural setting "We must continually question ourselves what the use of a given material may imply in a specific architectural context. Good responses to these questions can indicate both the widespread use of the material and its own intrinsic sensual characteristics." 1The display of a material's intrinsic characteristics or the 'honest' use of materials is a design principle popular during the Modern Movement. It was founded on the notion that materials should be embraced for what they are rather than disguised as something they are not. Frank Lloyd Wright is a well-known modernist architect who is noted for his realistic use of materials. Anne-Catrin Schultz adds, "Wright develops the notion that every material should be utilised in line with its nature, based on a distinctive language that honours the material and its inherent desire for form. Grain, structure, and colour are all factors that influence design and use."2 In his writing, Pallasmaa also emphasises the relevance of tectonics and the honest usage of materials. On the subject of materiality, he emphasises the powerful sensory characteristics of natural materials. He claims, "Natural materials, such as stone, brick, and wood, allow our gaze to pierce their surfaces and persuade us of the truth of substance." Natural materials reveal their age and history, as well as the tale of their origins and human use. "3 Holl, who shares Pallasmaa's ideas, expresses his

1

peter Zumthor, Thinking Architecture (20/07/2021, 02:05am) Anne-catrin Schultz, Carlo Scarpa Layers (20/07/2021, 02:15am) 3 Pallasmaa, The Eyes of the Skin (20/07/2021, 02:30am) 2

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dissatisfaction with modern materials such as "sheets of glass, enamelled metal, and synthetic materials" that fail to transmit the message "material essence or age"1 He does not criticise such materials outright, but instead advocates for treatments such as "sand-blasting, bending, and acid oxidation" to improve surface colour and texture.

Such remarks demonstrate Holl's desire for materials with weight, texture, and depth, as well as his admiration for materials that age and develop character as time passes and they are worn by the environment.

Figure 99: Example of Colours and Materials, Farewell Chapel / OFIS Architects

Theo van Doe burg, a Dutch artist, proposed that proper use increases a material's inner energy: "When reinforced concrete was first used correctly, the tension, the energy of the concrete came into its own in such a way that architecture was unintentionally, without aesthetic ulterior motives, enriched by a new kind of beauty."2 "A magnificent architecture calls for both the stone and the feather," Holl says of the force produced between two opposing materials, citing the metaphor "feather and stone" as an example. Sensed mass and perceived gravity have a direct impact on how we see buildings." "A duality exists in the bricks' weight pressing in on the low light,"3 he says of Sigurd Lewerentz's St. Mark's Church outside of Stockholm. If the area was made of lightweight metal, the strength and spirit of this location would be lost." Holl

1

Holl, Pallasmaa and Perez-Gomez, Questions of Perception (20/07/2021, 02:45am) Schultz, Cario Scarpa layers (20/07/2021, 02:45am) 3 Holl, Intertwining (20/07/2021, 03:00am) 2

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emphasises his conviction in the power of expressing the opposing components of ‘mass and gravity,' as well as the influence of this sort of tectonic language.

It is reasonable to conclude that the Modern Movement's beliefs on authentic material utilisation are still held in high respect by many architects today. Zumthor promotes the presentation of materials' natural sensual characteristics in their proper setting.

Pallasmaa feels that natural materials are beautiful because they show their age and history. Van Doesburg emphasises the inherent vitality of materials, which may be enhanced via correct application. Holl explains his desire for solidity, texture, and depth, and offers an intriguing suggestion about the ‘stone and feather' metaphor for materials whose intrinsic characteristics may be enhanced via contrast. Thus, real material expression brings to life the inherent beauty of the material and its actual colour, and the entire impact can contribute to the beauty and spiritual character of the architecture.

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3.0 Sankaracharya’s Contribution in Hindu Monasticism The contribution of Shankaracharya to Hinduism is revolutionary. One of his most vivid achievements was the pioneering endeavor to organize sannyasis into the Dasanami system. His mark may be found in every element of Hinduism, as well as every sacred site and temple in India. This great guru is responsible for Hinduism's continued existence to this day.

The countless sannyasis and Nagas never started a discussion without bowing to Sankaracharya and waxing eloquent about him with pride and love. They are all members of the Dasanami sampradaya, which Sankara founded. And several questions will arrive who is Sankaracharya? what is Dasanami Sampradaya? And why he established monastic order?

Figure 100: illustration of Adi Shankaracharya

35 Figure 101: Four states of Four Matha by Adi ShankaracharyaFigure 102: illustration of Adi Shankaracharya

3.1 Who is Shankaracharya?

The fact that Hinduism is still a lively and all-encompassing religion is enough evidence to Adi Shankaracharya's deeds. Apart from championing Advaita philosophy, one of his important contributions to Hinduism was the reorganization and reformation of the old Sannyasa system. These Sannyasis assist the everlasting code of life contained in the Vedas, which continues to flow as the dynamic force underpinning and uniting all people, to reach the masses.

Shankara's Guru thought he was ready to write comments on key canonical passages when he was twelve years old. Shankara produced comments at the request of his Guru, explaining the deep truths concealed in the texts' teachings. He hung up his pen at the age of sixteen, having written all of the main treatises. Shankaracharya travelled the length and width of ancient India from the age of sixteen to thirty-two, delivering the life-giving message of the Vedas to the hearts of the masses. “The Absolute Reality is Brahman, Pure Consciousness. The world is made up. The thunderous statement of Vedanta “This is the true interpretation of the Sastra.”

ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः । अनेन वेद्यं सच्छास्त्रमिमि वेदान्तमिन्मि​िः ॥ (ब्रह्मज्ञानावलीिाला)

In essence, the person is identical to Brahman. Thus, he distilled the substance of the vast texts with the phrase “Brahma Satyam Jagan Mithya, Jeevo Brahmaiva Na Para.”

Ancient India was mired in a labyrinth of superstitions and religious misinterpretations at the time. Ritualism in its degraded form flourished. The core of Hinduism, with its allencompassing message of Love, Compassion, and Humanity's Universality, was entirely lost in the mindless execution of these rites. Shankaracharya engaged in heated debates with different prominent intellectuals and religious group leaders.

They fought for their own interpretations of the texts, but the prodigious young sage quickly defeated them all and persuaded them of the wisdom of his teachings. These powerful men subsequently adopted Shankaracharya as their guru. They began to practice in line with his direction, and this transformation in their life effected a change in the lives of their countless followers, who came from all social classes.

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He built four matha in four different parts of India and entrusted his four pupils with the task of teaching and spreading Advaita via them.

Figure 109: Four states of Four Matha by Adi Shankaracharya

3.2 What is Dasanami Sampradaya.

Dasanami Sampradaya is a Hindu monastic lineage of Ekadandi sannyasins linked with Advaita Vedanta. They practice differently than Saiva Tridandi sannyasins or "trident renunciates" and Vaishnava sannyasins. Adi Shankara arranged a part of the Ekadandi’s in four matha in the eighth century. However, the Dasanmis relationship with the Sankara matha remained purely symbolic. Under the Dasanmis tradition, any Hindu, regardless of class, caste, age, or gender, can pursue sannyasa as an Ekadandi monk.

Establishment of Dasanami Sampradaya Shankara, who was regarded an avatar of Shiva, founded the Dasanami Sampradaya, which organized a part of the Ekadandi monks under a ten-name umbrella body.

Several other Hindu monastics and Ekadandi lineages persisted outside of the Dasanmis organization. Adi Sankara unified the Hindu monks of these 10 sects or names under four Mathas, with headquarters at Dwarka in the west, Jagannatha Puri in

37

the east, Sringeri in the south, and Badrikashrama in the north. Each math was led by one of his four primary followers, each of whom is carrying on the Vedanta Sampradaya. The beliefs and practices of the monks of these ten orders differ in part, and a portion of them are not believed to be limited to particular alterations made by Shankara. While the Dasanmis connected with the Sankara mathematics adhere to the processes outlined by Adi sankara, some of these orders have remained partially or completely independent in their beliefs and practices, and therefore remain beyond the formal control of the Sankara mathas According to Nakamura, these mathas aided Shankara's impact, which was "due to institutional considerations." The mathas he built still remain today and retain Shankara's teachings and impact, "although the works of other academics before him came to be lost with the passage of time.".

Direction South India

West India

North India

East India

Place

Sringeri

Dwaraka

Badrinath

Puri

Math

Sringeri Math

Sarada Math

Jyotir Math

Govardhan Math

Acharya

Sureswara

Hastamalaka

Trotaka

Padmapada

Veda

Yagur

Sama

Atharva

Rik

Mantra

Aham Brahmasmi

Tattvamasi

Ayamatma Brahma

Prajnanam Brahma

(I am Brahman)

(That thou art)

(This

name

Sanyasa

Saraswati,

Order

Bharati,Puri

Images

1.

Tirtha, Ashrama 2.

Atman

38

(Consciousness

Brahman)

Brahman)

Giri, Parvata, Sagara

Vanam, Aranyam

3.

Table 1: Description of 4 Mathas of Adi Shankaracharya

is

4.

is

Figure 110:four mathas in radial direction

3.3 The Monastic Order. Of Hindu Monasticism One of Sankara's most vivid contributions was his pioneering endeavor to organize sannyasis into the Dasanami system. Tantric sects dominated prior to the formation of the Dasanami sampradaya. It was difficult to organize the various and chaotic crowds of ascetics into organized organizations; Hindu religion was split and shattered due to frequent clashes between Buddhism, Jainism, Tantric, and Vaidik sects. Through four Amnaya mathematics, several subsidiary mathas, and the Dasanami Parampara, Sankara institutionalized the celibate sannyasi society. He reorganized the sannyasin orders, dividing them into 10 traditional routes to Godhead and bestowing distinctive titles on each of them 39

The Sannyasin Order will be follows as Giri – one who lives on a hill Parvata – one who lives on a mountain Sagara – one who lives near the sea Vanam – one who lives in the forest Aranya – one who lives in the jungle Ashrama – one who lives in a hermitage Saraswati – one who is well learned Tirtha – one who lives near a site with sacred waters Puri – one who dwells in a town Bharati – one who is without bondage There are two types of Dasanami sanyasinis: staff holders (dandadharis) and non-staff holders (paramahamsas). Another functional classification of Dasanami sadhus is astradharis (weapon bearers, aggressive ascetics) and sastradharis (religious ascetics) (scripture holders, learned ascetics). Naga sannyasis are militant sannyasis who are recruited from all 10 orders. The Naga capital is known as Akhada.

Figure 111: flowchart of Dasanami Sanyasinis

The leaders of the monasteries are known as mahants (the head of the Shringeri Matha is known as Jagadguru, "teacher of112: theHierarchy world"); they are still Figure of monksFigure 113: consulted on matters of flowchart of Dasanami Sanyasinis

doctrine and are revered by Hindu laymen as well as the ascetics who follow them.

Figure 114: Hierarchy of monks

Figure 115: Illustration of Naga SadhusFigure 116: Hierarchy of monksFigure 117: flowchart of Dasanami Sanyasinis

Figure 120: Hierarchy of monks Figure 118: Hierarchy of monksFigure 119: flowchart of Dasanami Sanyasinis Figure 121: Illustration 40 of Naga SadhusFigure 122: Hierarchy of monks

Figure 123: Illustration of Naga Sadhus

Dashami sannyasins often wear ochre-coloured robes and, if possible, carry a tiger or leopard skin to sit on their shoulders. They wear a mark (tilaka), ideally formed of cremation ash, consisting of three horizontal bands over the forehead and other areas of their body, as well as a necklace-rosary composed of 108 rudraksha seeds. They grow their beards and wear their hair free over their shoulders or in a topknot.

Sankara restructured the sannyasa order by freeing sannyasis from all ritualistic sacrifices, orienting them towards the scriptures by assigning them Vedantic disciplines related to the Upanishadic texts, advocating renunciation and mendicancy emphasising the fourfold practise of discrimination, detachment, moral code and most significantly, a strong hierarchy and a rigorous Guru-Parampara were established to guarantee that these principles were observed. When entering a student into sannyasa, the guru carefully selects one of the 10 titles depending on the disciple's physical and mental temperament.

Expansion of the Dasanami Sampradaya (Nagas) Ekadandi monks in North India have organised themselves into yoga akhadas, commonly referred to as Akhas. Madhusudana Saraswati organised a part of the Naga (naked) lineage of armed sannyasis in the 16th century to protect Hindus against the oppression of the Mughal emperors. In common usage, these are also known as Gusain, Gussain, Gosine, Gosavi, Sannysi, Dasanami, or Goswami.

Warrior ascetics were present in Hinduism as early as the 1500s and as late as the 1700s, but legend traces their origin to Sankaracharya. The Naga sadhus are now known to follow nonviolence; however, some groups are also known to practise wrestling. The Dasanmi sannyasins follow the Yama principles of ahims (nonviolence), Satya (truth), asteya (nonstealing),

aparigraha

(non-covetousness),

and

brahmacrya (celibacy / moderation). The Dasanmis were typically thought to be celibate, while grihastas or householder sannysis like Lahiri Mahasaya and Bhupendranath

Sanyal

(Sanyal

Mahsaya)

were

uncommon.

Figure 129: Illustration of Naga Sadhus

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4.0 Literature Review I read three articles and one chapter of the Geeta in which I learned about how the math is different from other monastic places, their important roles in preserving Hindu culture, and the seva how it was in the past and how it is currently performing. Finally, I reviewed Chapter 17 of the Bhagavad Geeta, which talks about the moksha Sanyas yog.

So, at first, I’m reviewing about the three types of Hindu monastic communities: the Ashrama, the Math, and the Akhada. The Ashrama is a short-term institution for a small group of individuals. It is usually devoid of any permanent worship arrangements. The Ashrama way of living is intended not only for monks but also for laypeople. The ancient Rishis who lived in Ashramas were married men and women. Shankaracharya established the Math as a permanent organisation with permanent worship arrangements. Maths was created by Ramanujacharya and Madhvacharya after him.

The Math is intended for a solitary monk who would preach Dharma to the people. The Akhada is a semi-permanent institution in which worship is not emphasised. It is a loosely connected society with a huge number of monks who do not adhere to any written rules. Madhusudan Saraswati established this type of monastic organisation in the 16th century.1 Come to Mathas, which have played an important and extraordinary role in preserving Hindu tradition and culture. The Mathas can be traced back to from 700 to 1000 CE. They are key institutions that have assisted Hinduism in surviving the assault of Islamic and Christian invasions of the Indian Subcontinent. Some mathas in south India are

1

“Difference Between Mutt and Ashrama “Article by Ramakrishna Halasura, Sept 1 2015 (12/08/2021, 02:10pm)

42

currently primarily focused on Shaivism, Vaishnavism, military martial arts, music painting, or other disciplines of education and knowledge, including Buddhism and Jainism. Looking at the structure of Hindu culture and its preservation, the strongest foundation is supplied by Matha. It is possible that this is why Hindu traditions, culture, and rituals have been able to endure and develop in strength despite the onslaught of numerous invasions. As a result, comprehending Hindu India Society without a study of Mathas is inadequate. Mathas are temples that have Mathas attached to them. Some are not affiliated with a Temple. Those associated with temples, on the other hand, are committed to preserving Hindu traditions, culture, and customs. They also had access to endowments, political or kingly favour, and other benefits. A Matha is a social institution that emphasises spiritual and religious traditions. It follows the principles of dharma. The Vedas and Sampradaya are essential tools that have established the Mathas' growth and impact. Mathas became main targets of Islamic Invaders in North India because the invaders appear to have recognised that demolishing a Matha equated to destroying a Hindu Spiritual centre, therefore disturbing their lifestyle and cultural patterns. Several mathas in North India were destroyed by these marauding invaders. Discipline regulations were strictly enforced. The acharyas, were regarded in great regard. The Mathas also assisted the rulers of the area in running a flawless government by counselling them whenever the need arose. 1 The concept of religious institutions performing ‘seva' and assisting the public is not new. In Vedic India, People in the yagna tradition thought that if they performed yagnas, they would go to paradise. One was taught that by doing yagnas on earth, one may become an Indra in Swarga. The more yagna you do, the more capable you become of overthrowing and replacing the elder Indra in Swarga. This was a fantastic concept. It brought enormous wealth to the Brahmin and priestly groups. This hunt for Swarga diverted focus away from the concept of repaying debt, which was central to the yagna rite. So, the entire yagna process was a technique of wealth production and distribution. Those who did dharma and distributed wealth, attained moksha, freedom from debts. Many reformers demanded a return to the old ways – when charity was to help people, not attain heaven. Today, gurus provide the same services - they collect money and perform charitable acts on your behalf. They can help you gain spiritual merit. Temples and gurudoms are transformed into spiritual service providers. They 1

“Mathas- Their Important Role in preserving Hindu Culture and Sampradaya (Traditions)” Author: Dr. Raja Jayaraman, Formerly Head of Sociology Department, University of Western Sydney, Australia, June 7 2018 (12/08/2021, 04:30pm)

43

can be used to outsource charity. The gift, however, benefits the temple and the gurudom far more than the people. Makes the temple wealthy and the gurus powerful Nation-states are doing the same thing: turning generosity into a means of judging allegiance1 In chapter 17 of the bhagavad Gita, it begins with Arjun demanding that Shree Krishna teach him on renunciation and explain the distinction between these two Sanskrit terms: Sanyas (renunciation of acts) and tyag (renunciation of wants), since both are derived from root words that suggest "to forsake." A sanyasi (monk) is someone who has given up family and social life in order to perform sadhana (spiritual discipline).

And a Tyagi is someone who performs without selfish motives for the benefits of his activities. Shree Krishna, on the other hand, suggests a different kind of renunciation.

He states that one should never abandon required acts of duty, sacrifice, charity, penance, and so on, as these help in the purifying of even the most enlightened souls.

Actions should be carried out solely as a matter of duty, with no attachment to the results.

One becomes fit to attain Brahman when he or she possesses a purified intellect and firmly restrains the senses, abandoning sound and other objects of the senses, casting aside attraction and aversion. Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, desire, possessiveness of property, and selfishness, such a person, situated in tranquillity, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman). He then tells Arjun that God lives in the hearts of all living things and governs their movements based on their karmas. We must seek refuge in Him, think of Him, commit all our activities to Him, and make Him our ultimate aim. Then, by His grace, we shall effortlessly conquer all challenges and barriers.

However, if we are driven by pride and act on our emotions, we will fail. Finally, Shree Krishna reveals to Arjun that the greatest secret-knowledge is to forsake all forms of religion and simply surrender to God. However, He advises that you should only communicate this information with the committed and not with those who are not austere, since they may misinterpret this heavenly wisdom and use it irresponsibly to forsake all deeds. Expounding this secret knowledge to deserving beings, on the other hand, is the ultimate act of love and is loved by God Himself.2

1 2

“Seva for people, or for afterlife?” Author: Devdutt Pattanaik, ET Bureau, May 30 2020 (12/08/2021, 05:10pm) The Shrimad Bhagavad Gita (Chapter 18 - Moksha Sanyas Yog) Author: Krishna Dvaipayana (12/08/2021, 05:40pm)

44

Figure 130: illustration of lord Krishna & arjun During Mahabharat

4.1 Conclusion While reading the articles, I got to the conclusion that in the first article, as in Hinduism, there are many aspects to practising Hinduism or practising Hinduism in a monastic style, but what differentiates them is what I believe the mutt, ashrams, and Akhada to be. There are many ways to practise Hinduism, not only being a bachelor for the rest of your life, which is a fallacy. In the second article, I learned how essential matha is in Hinduism and other religions. Matha is more than simply meditation or living in a different gender community; it is a house that will teach you how to live, how to act, how to protect, how to calm yourself; it is all about yourself. In the third section, they focus on the seva tradition, which is followed in Vedic India tradition; the more yagnas you perform, the greater your chances of ascending to heaven grow. It was a myth, but the purpose behind it was charitable giving to the community, therefore we must modify the traditions as well.

Finally, I went through Chapter 18 of the Shrimad Bhagavad Gita, which describes the Moksha Sanyas Yog, which informs us about monastic life and the distinction between sanyasi and Tyagi, as well as how to become a perfect sanyasi. It informs us that God is only found inside you. You must work for yourself and also surrender to yourself.

45

5.0 Case Studies The concept of researching different cases for the project provides an understanding of how a structure works. Considering the users and utilisation of the space, the research aids in assessing the spaces' function, circulation, and aesthetics that satisfy the eye of the beholder.

The aim of these case studies is to study and comprehend the intermixing of spaces supplied in the centre. To examine the important values of meditation and spirituality and how these intangibles are transformed into physical buildings via the use of ideal and diverse architectural features. In addition, to gain a sense of the natural surroundings and their significance in a spiritual zone.

Figure 131: Shaolin Monastery, China

Figure 149: Ruins Nalanda Mahavihara, India

Figure 132: OSHO International Meditation Resort, IndiaFigure 133: Shaolin Monastery, China

Figure 150: Ajanta Caves, IndiaFigure 151: Ruins Nalanda Mahavihara, India

Figure 134: OSHO International Meditation Resort, India Figure 140: OSHO International Meditation Resort, India Figure 135: Ruins Nalanda Mahavihara, IndiaFigure International Figure 141: 136: RuinsOSHO Nalanda Mahavihara, IndiaFigure 142: OSHO Meditation Resort, IndiaFigure 46 International Meditation Resort,137: IndiaShaolin Monastery, China

Figure 152: Ajanta Caves, India

Figure 158: Ajanta Caves, India Figure 153:Dengfeng, Zhengzhou, ChinaFigure 154: Ajanta Caves, IndiaFigure 155: Ruins Nalanda Mahavihara, India Figure 159:Dengfeng, Zhengzhou, ChinaFigure 160: Ajanta Caves, India Figure 156: Ajanta Caves, IndiaFigure 157: Ruins Nalanda Mahavihara, India

Figure 143: Ruins Nalanda Mahavihara, India

Figure 161:Dengfeng, Zhengzhou, China

5.1 Shaolin Monastery, Dengfeng, China Shaolin Monastery, also known as Shaolin Temple, is a well-known temple that is regarded as the birthplace of Chan Buddhism and the origin of Shaolin Kung Fu. It is located in Dengfeng County, Henan Province, China, at the foot of Wuru Peak in the Songshan mountain range. The name refers to its location in the historic forest of Mount Shaoshi, in the Songshan mountains' hinterland. Mount Song rose to prominence among Chinese sacred mountains as early as the first century BC, when it was designated as one of the Five Holy Peaks. It lies thirty miles southeast of Luoyang, the ancient capital of the Northern Wei Dynasty (386-534), and 45 miles southwest of Zhengzhou, the contemporary capital of Henan Province1 5.1.1 Essentials

Figure 167:Dengfeng, Zhengzhou, China

Figure 168: Zhengzhou, China

Location: Dengfeng, Zhengzhou, Henan, China Figure 169:Entrance of Shaolin MonasteryFigure 170: o

Zhengzhou, China

o

Architect: Emperor Xiaowen of Northern Wei & Batuo

Figure 171:Entrance of Shaolin Monastery

o

Build-up: 57,600 sq. m

o

Affiliation: Buddhism

Figure 172: Site plan of Shaolin TempleFigure 173:Entrance of Shaolin 174: Zhengzhou, China oMonasteryFigure Function: Temple, Monastery

Programs: 2 Entrance Gate, 7Main halls Figure 177:Entrance of Shaolin Monastery & 1 guest hall, MonasteryFigure 2 towers, 2 guest Figure 175:Entrance of Shaolin 176: room, Zhengzhou,2China yards, 2 pavilion, Abbot’s Room & 1 Monks Quarters. o

1

wikipedia.org/wiki/Shaolin Monastery (14/08/2021, 08:05am)

47

Figure 178: Site plan of Shaolin Temple

48

Figure 188: 3D view of shaolin Monastery

Figure 189: Ground Before Temple ComplexFigure 190: 3D view of shaolin Monastery

Figure 191: Ground Before Temple Complex

Figure 192: Monks Practising Kung-fu at Forest of StelesFigure 193: Ground Before Temple ComplexFigure 194: 3D view of shaolin Monastery

Figure 195: Ground Before Temple ComplexFigure 196: 3D view of shaolin Monastery

Figure 179: Aerial View of Shaolin Monastery

49 Figure 180: 3D view of shaolin MonasteryFigure 181: Aerial View of Shaolin Monastery

5.1.2 Design Ideology The Shaolin Temple covers an area of 57,600 square metres and has several gates, halls, caverns, towers, and resting spots for monks. The Hall of Heavenly Kings, one of the temple's most prominent sections, holds the figures of the four Heavenly Kings, who are believed to be people's protectors, directing them along the correct road and guaranteeing their well-being. The temple's Mahavira Hall has statues of Lord Buddha and the founders of Shaolin Zen Buddhism, as well as statues of gigantic stone lions and holes in the ground thought to be the footsteps of the temple's ancient monks.

The Pagoda Forest, which is a Buddhist dignitary's burial, is another major component of the temple complex. There are other caverns in the complex that are said to be meditation sites for highly respected Buddhist monks. Stone pillars, walls, and ceilings around the temple complex exhibit beautiful carvings depicting Buddhist texts, sculpted warriors, dragons, and religious symbols. The grandeur and pure beauty of the Shaolin Temple, which is visited by visitors from all over the world, never fails to surprise everyone who visit this temple in China.

Figure 197: Ground Before Temple Complex

50 Figure 198: Monks Practising Kung-fu at Forest of StelesFigure 199: Ground Before Temple Complex

Figure 206: Monks Practising Kung-fu at Forest of Steles

Forest of steles: While the interiors of steles resemble a forest. When you enter through the Entrance, you are welcomed by a huge number of steles, or tablets, that are both tall and short and in perfect order. Four rows of stone

Figure 207: Key Plan Showing Forest Steles

tablets are precisely arranged in perfect order. On both sides, four rows of stone tablets stand neatly, as though welcoming guests. In 1980, a stelea was discovered in front of the Daxiong Hall.

Corridor of Steles: More than 50 magnificent stone tablets carved during the various dynasties have been placed in the Corridor of Steles. Images etched in the Northern Qi era tablet with Tang Dynasty Emperor Li Shimin's calligraphy may be found in the Corridor of Steles.

All of these tablets are precious antiques in the arts of Chinese calligraphy, painting, and sculpting.

Figure 209: Key plan showing corridor of steles

Figure 208: Stone tablets in verandah of corridor of steles

51

Zhongpu hall (Chuipu Hall): Chuipu Hall was constructed in 1984. It has a total size of 870 square metres. Inside the hall, there are 236 wooden figurines, clay figures, and plaster figures depicting Shaolin martial arts and temple history. These figures are classified into 14 categories.

Figure 211: Verandah Showing Clay figures

Figure 210: Key plan showing Chuipu Hall

Devaraja Hall: Its two side doors correlate to the Entrance's side gates.

Following the fire (1928), only 30 carved pillar pedestals and the stone threshold survived. The building was a fiveroom construction with double eaves. This is compatible with the illustrations in the History book of the Shaolin Temple and the paintings painted on the White Robe Hall's walls. All of the statues in the structure have been rebuilt.

Figure 212: Key plan showing Devaraja Hall Figure 213: Entrance of Devaraja Hall

Figure 214: Four Heavenly Kings statue inside the hallFigure 215: Entrance of Devaraja Hall

Figure 216: Four Heavenly Kings statue inside the hall Figure 231:Two Buddha’s Warrior Attendants Statue Figure 222: Four Heavenly Kings statue inside the hall Figure 217:Two Buddha’s Warrior Attendants StatueFigure 218: Four Heavenly Kings statue 52 inside the hallFigure 219: Entrance of Devaraja Figure 232: Key Plan Showing Bell & Drum TowerFigure Figure 223:Two Buddha’s Warrior Attendants StatueFigure 224: Four Heavenly Hall 233:Two Buddha’s Warrior Attendants Statue Kings statue inside the hall

Bell Tower: The Bell Tower was one of the temple's highest structures. The Bell Tower is a large pavilion-style building at the mountain's base with four tiers of floating eaves. It is one of the temple's main structures, standing more than 33 metres tall. The original structure was demolished in 1928, and it was reconstructed in 1994 after the original model.

Figure 240: Key Plan Showing Bell & Drum Tower

Figure 241: Bell Tower

Drum Tower: Figure 242: Statue of Buddha Inside of Drum TowerFigure 243: Bell Tower

The Drum Tower was a Yuan Dynasty structure. It was destroyed in 1928 and rebuilt after the old model in 1996. With a height of more than 33 metres, it is a magnificent Figurespacious 244: Statue pavilion-style of Buddha Inside of Drum and structure at the foot of the mountain. The largest handicraft Tower

drum in China is kept inside the tower. The Drum Tower is directly across the street from the Bell Tower. When both the drum and the bell ring at the same time, they can Figure 245:Drum TowerFigure 246: Statue of

Buddha Inside of Drum TowerFigure Bellaway. be heard from more than 9247: mile Tower

Figure 248: Statue of Buddha Inside of Drum TowerFigure 249: Bell Tower

Figure 251:Drum Tower

Figure 250: Statue of Buddha Inside of Drum Tower

53

Daxiong Hall (Mahavira hall): This is the focal point of the temple, where the monks perform the majority of their services. It is also known as the 'Main Hall' or the 'Great Hall.' The hall was formerly a five-room structure with double eaves. Only the platform, the stone columns, and three sections of the wall survived after the fire.

Figure 252: Key Plan showing Main Hall

Figure 253: Morning Prayer in Main Hall

Canjing Hall (Dharma Hall): This hall is also known as Dharma Hall. It served as a repository for Buddhist scriptures as well as a Herbs for eminent monks to preach. It was a single-eave structure with modified gable roofs, approximately 15m x 15m in size, built in the Ming Dynasty and renovated in the Qing Dynasty. Copper-plate Buddhist scriptures were kept in it before the fire.

Figure 254: Key Plan Showing Dharma Hall

Figure 255: Inside the Dharma Hall

54 Figure 256: Key Plan Showing Abbot's RoomFigure 257: Inside the Dharma Hall

Fang Zhang (Abbot’s Room): The Abbot's Room is where the abbot resides and does his daily activities. It was constructed during the time of Emperor Qianlong of the Qing Dynasty (1750). When Emperor Gao Zong of the Qing Dynasty visited this chamber in September, he stayed in this same room. As a result, this chamber is also known as 'Long Ting' (The Dragon Hall). Monks from Japan's Shaolin Temple gave the bronze figure of Dharma encased within.

Figure 264: Key Plan Showing Abbot's Room

Figure 265: Entrance for Abbot's Room

Lixue Ting (Standing in Snow Pavilion): Figure 266:Entrance Standing in the Snow PavilionFigure 267: Entrance for Abbot's Room

The Qing Dynasty saw the construction of Lixue Pavilion (Standing-in-the-Snow Pavilion), also known as Dhama Figure 268:Entrance Standing in the Snow Pavilion

Pavilion. This pavilion is the birthplace of Chinese Chanzong. It is said to be the location where the secondFigure 269: Key Plan showing Snow PavilionFigure 270:Entrance generation Master Monk Huike stoodfordeep in snow Standing in the Snow PavilionFigure 271: Entrance Abbot's Room

and

severed his own left arm in order to learn the essence of Chanzong and receive the kayasa and alms bowl from Figure 272:Entrance Standing in the Snow PavilionFigure 273: Dhama.

Hall is used for deep meditation Entrance forThis Abbot's Room

during the

winter for specific monks in the group, not for all, primarily the head monks.

Figure 283: Key Plan showing Snow Pavilion

Figure 274:Entrance Standing in the Snow Pavilion

55

Figure 275: Key Plan showing Snow PavilionFigure 276:Entrance Standing in the Snow Pavilion

Figure 277: Key Plan showing Snow Pavilion

White Robe Hall: The White Robe Hall, located to the east of the '1000 Buddha Hall,' was erected during the Qing Dynasty and has overhanging gable roofs. Inside the hall, there are murals depicting the pugilistic evolution of Shaolin Boxing, also known as Quan Pu Dian (Pugilist Hall). On the north and south walls of the hall, scenes of monks practising martial arts are shown. This facility is mostly utilised for Modern Combat and boxing instruction.

Figure 284: Key plan showing White Robe & Manjusri Hall

Manjusri Hall: The statue of Bodhisvattva Wenshu is housed in Manjusri Hall. Bodhisvattva Wenshu was re-established as the wisest of the many Buddhist bodhisvattvas. In discussions and arguments in Bodhisvattvas meetings, he constantly displayed exceptional abilities and convincing eloquence. As a result, he was also referred to as ‘Bodhisvattva the Great Master of Wisdom.' This Hall is mostly utilised for debate or arguments concerning the scriptures.

Figure 285: White Robe Hall

Figure 286: Manjusri Hall

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Hall of 1000 Buddhas: The bronze statue of Buddha Pilu inspired the name of 1000 Buddha Hall, also known as Pilu Pavilion. An huge colour fresco representing the narrative of "Five Hundred Arhats Worshipping Pilu," created by Ming Dynasty artisans, can be seen on the east, north, and west sides of the hall. There are 48 foot print depressions on the brick floor that have developed from the monks' rigorous pugilistic practise throughout the ages. These depressions in the brick floor are commonly referred to as "Foot Kungfu Depressions."

Figure 287: Key Plan of 1000 Buddhas hall

Figure 288: Entrance of 1000 buddhas Hall

Figure 289: Key Plan Showing monks’ quartersFigure 290: Entrance of Monks Quarters: 1000 buddhas Hall

Leaving the 'public space,' one can view the residential Figure 291: Key Plan Showing monks’ quarters neighbourhood on the west side.

The folks who lived in

this specific building were only there for a short time.

Figure 292: MonksaQuartersFigure 293: Key Plan Showing they monks’ were There were few foreigners around: quartersFigure 294: Entrance of 1000 buddhas Hall

not

residents and had left in the evening: foreigners are not permitted to stay the night in Shaolin.

Figure 295: Key Plan Showing monks’ quartersFigure 296: Entrance of 1000 buddhas Hall

Figure 297: Key Plan Showing monks’ quarters

Figure 298: Monks Quarters

Figure 299:Wooden RoofFigure 300: Monks Quarters

Figure 301:Wooden Roof

57

Distinguishing Characteristics • Wooden

• Emphasis on the • Integration with • Rounded,

construction – fine

horizontal axis –

the natural world

arched bridges –

workmanship,

the focus was on

– these structures

in a land with so

the

of

did not squat in

many rivers and

buildings

or

the

mountains,

complexes

as

they

roof – distinctive,

well

as

on

gently

curved,

symmetry

and

looking

detail,

and

decoration • Dominated by the sloping

roof shape is both functional

and

sturdy

and

width

balance

landscape, nestled into

it,

almost

bridges must

are

and

rounded

a the

Asian

as if they grew

bridges

there.

distinctive as the sloped,

common to all of

is

as

curved

rooflines.

Asia.

Table 2: Description of Asian Architecture

Wooden construction - Because workable stone was uncommon throughout most of Asia, wood was the obvious choice for construction. Because of the continual fear of fire and the fast degradation of wood, structures had to be rebuilt or repaired on a regular basis. With wooden buildings, this was a lot easier process. Moving a complete city or structure was conceivable if it was made of wood rather than stone. Every twenty years, it was customary in China to purposefully demolish a temple and rebuild an exact Replica 1

Figure 307:Wooden Roof

Dominated by the roofs - The roof is the dominant feature in virtually all Asian constructions, dictating much of the form of thetype home or temple, and wasin highlighted Figure 308:Shibi;a of architectural ornamentation shape of dolphin's tailFigure 309:Wooden Roof

rather than minimised as the Greeks or Romans did. Their building approach was also unusual. Unlike their European counterparts, who constructed a series of columns Figure 310:Shibi;a type of architectural ornamentation in before building the roof on top of them, Asians built the roof structure first, resting it shape of dolphin's tail

1

Introduction to Architecture, Asian Architecture, page no. 41 (12/08/2021, 12:10pm) Figure 311: Asian HouseFigure 312:Shibi;a type of architectural58 ornamentation in shape of dolphin's tailFigure 313:Wooden Roof

Figure 314:Shibi;a type of architectural ornamentation in

on the capitals. They used this information to decide where the columns should be placed. The columns were then constructed beneath the roof structure to raise it. The bamboo trusses that provided the roof its structural strength was linked together by wooden tenons in rigid rectangles rather than triangles. This allowed the roof's weight to be transmitted vertically rather than outward, necessitating the employment of compound brackets, which joined the columns directly to the roof trusses without capitals. The roof was therefore supported by rows of huge, straight tree-trunk pillars of columns, rather than by the walls, which were thin, fragile, and unsuitable for supporting great weights. 1

Figure 316:Shibi;a type of architectural ornamentation in shape of dolphin's tail

Emphasis on the horizontal Figure axis -317: There Asian HouseFigure was frequently 318:Shibi;a no difference or boundary type of architectural ornamentation in shape

of dolphin's tailor between large and minor halls. All tended between holy and secular architecture,

to stick to the same fundamental layout and place a similar focus on the horizontal, or breadth. The broad, spreading character the constructions was accentuated by the Figure 319: Asianof House long, low forms, flared roofs, and huge complexes. 1 Figure 320: Asian Arched BridgeFigure 321: Asian HouseFigure 322:Shibi;a type of architectural ornamentation in shape of dolphin's tail

Figure 323: Asian HouseFigure 324:Shibi;a type of architectural ornamentation in shape of dolphin's tail

Figure 325: Asian House 1

1

Introduction to Architecture, Asian Architecture, page no. 42 (12/08/2021, 12:10pm) Figure 326: Asian Arched BridgeFigure 327: Asian House

59

Figure 328: Asian Arched Bridge

Integration with the natural world - Respect for, and connection with, the natural environment is a major aspect of all Asian architecture. Structures are delicately snuggled into the surroundings whenever feasible. Artificial lakes and forests are constructed in temple complexes and royal grounds with an artlessness that appears natural and unlaboured. This is a characteristic that, for the fantasy artist, is arguably as unique and distinguishing as the forms of the roofs, because it immediately defines the location as separate and different from the European standard. 1 Rounded, arched bridges - While bridges are not unique to Asia, the distinctly arched, curving bridge, usually made of stone, is so strongly associated with Asia that, even if no other architecture is visible in the painting, the viewer will automatically assume a cultural and aesthetic sensibility that mirrors or mimics the Asian. 1

Figure 334: Asian Arched Bridge

335: Traditional "Moon Gate"Figure 336: Asian Balance and symmetry - roundFigure doorways aren't Chinese just for hobbits anymore.

In Arched line with Bridge

the Chinese architectural ideals of balance, symmetry, order, and continuity, circular doorways known as moon gates were widely used as entryways to internal gardens and courtyards.

Figure 337: Traditional Chinese "Moon Gate"

Figure 338: Traditional Chinese "Moon Gate"Figure 339: Asian Arched Bridge

Figure 340: Traditional Chinese "Moon Gate"Figure 341: Asian Arched Bridge

Figure 342: Traditional Chinese "Moon Gate"

1

1

Introduction to Architecture, AsianFigure Architecture, page no.Chinese 42-43 (12/08/2021, 343: Traditional "Moon Gate"12:10pm)

60 Figure 344: Traditional Chinese "Moon Gate"

Zoning & Circulation – The main halls were place in the central axis with protected to the secondary halls or quarter, the reason is to protect the main halls from the attract, the primary circulation which go through the central axis throughout the main halls where the secondary circulation is in double helix pattern.

Secondary program Secondary circulation Primary circulation

Figure 351: Key Plan Showing circulation

Figure 346: Key Plan Showing circulationSecondary program Secondary circulation

5.1.3 Inference

Figure 352: Nalanda District, Bihar, IndiaFigure 353: Key Plan Showing circulation

Primary circulation

Shaolin Temple is an important religious and cultural institution. Because of its Figure 347: Key Plan

uniqueness, the Shaolin culture is accepted and recognized by Buddhism, their beliefs, Showing circulation Figure 354: Nalanda District, Bihar, India

and the cultural or historical background. The Program of the Monastery is Quite arranged in a hierarchy according to public, Semi-public & private area. The main halls Figure 348: Nalanda Figure 355: Bihar, IndiaFigure 356: Nalanda District, Bihar,

District, Bihar,

are placed in central axis of the 357: siteKey were Guest room, Quarters other facilities are IndiaFigure Plan the Showing circulation IndiaFigure 349: Key Plan Showing

placed on the both side of the main halls. The Circulation is in a DoublecirculationSecondary Helix Pattern, program

in between the main halls placed.

TheBihar, monastery Buddhism and have Figurewere 358: Nalanda District, IndiaFigure Follows 359: Key Plan

Secondary circulation

Showing circulation

Chinese architecture with respect to that the Function were placed in east & west wing Primary circulation

and also understand the Asian architecture or Chinese architecture we can say now let examine some monastery in Indian Context

61

Figure 350: Key Plan Showing circulationSecondary program Secondary circulation Primary circulation

5.2 Nalanda Mahavihara, Bihar, India Nalanda Mahavihara is located in Bihar's Nalanda district, where the kingdom of Magadh previously existed. Nalanda Mahavira was the world's oldest learning centre, with a unique position from its inception in the fifth century through the 12th century.

Initially, it was established up as a study centre for Buddhists to learn philosophy, anatomy, alchemy, and mathematics. Scholars and students from Central and East Asia, including Korea, China, Mongolia, Tibet, and Turkey, attended this residential institution. It had a stringent test for entrance to the institution. Nalanda University had a population of 10,000 students and 2000 faculty at its height.1 5.2.1 Essentials

Figure 360: Nalanda District, Bihar, India Figure 361: Bihar, India

o

Location: Nalanda District, Bihar State, India

o

Builder: King Kumara Gupta I

o

Year: 5th Century A.D

o

Build-up: 12 ha

o

Affiliation: Buddhism, Hinduism

o

Function: Temple, Monastery Complex.

o

1

Figure 362: Ruins Nalanda Mahavihara

Programs: 10 Mahavihara, 5 Chaitya, Library & Monks Cells

wikipedia.org/wiki/Nalanda (12/08/2021, 05:10pm)

62

Figure 364: Master Plan of ruins Nalanda Mahavihara

Figure 363: Aerial View of Ruins Nalanda Mahavihara

63

5.2.2 Design Ideology The site was two square kilometres in size. It has a body of water on the Mahavihara outskirts. The stupa serves as a focal point for the vihara's direction. It had a site layout that was linear. The east route is dedicated to the vihara, while the west direction is dedicated to Chaitya, which is separated by a central pathway. The university had three huge buildings fully dedicated to the world's largest library at the time. This library, known as the Dharm Gunj, had a collection of Hindu and Buddhist literature. Aside from scholastic distinction, it was a work of architectural genius. The actual form of old Nalanda University is unknown. The use of thick red brick as the primary building material. Thick walls also serve to insulate the inside from the outside environment.

Comprehensive drainage system. The masterpieces are the stucco plastered walls, decorations, and sculptures. The constructed layout depicts the transition from cluster to linear form. Rectangular classrooms with a central patio in the centre. The principles of design change as rituals and methods of performance change. The cluster layout has a limited number of housing facilities. Quadrangular in shape, measuring 10 x 175 feet, with rooms averaging 9'3” x 9' and a clear height of 11'. The rooms are connected by a shared verandah. The staircase is located in the south-west direction. The central courtyard is used for educational activities such as debates, lectures, and classes.

Between religious structures and zones, there should be equal interstructure space.

This demonstrates equal regard for Hindus as well as Buddhist temples.

Visitors Circulation Positions Of Interpretation Panel Positions Of Maps

Figure 370: Site Plan showing Circulation

64

Figure 365: Site Plan showing CirculationVisitors Circulation Positions Of Interpretation Panel

Vihara (Monastery): Vihara is defined as a residential and educational usage place that was allocated to students to perform daily rituals on campus as well as for living purposes.

The Vihara is rectangular in shape and has niches on all four

Figure 371: Key Plan Showing Viharas

sides. Some of the niches contain storage facilities as well. The communal entryway Figure spaces.

372: Parts of ViharaFigure 373: Key Plan maintaining Showing Viharas light onto the courtyard is shared by all living This courtyard, while

and ventilation into the Vihara, is also helpful for students for discussions and as a lecture area.

Figure 374: Parts of Vihara

Figure 375: Key Plan showing ChaityasFigure 376: Parts of ViharaFigure 377: Key Plan Showing Viharas

Figure 378: Parts of ViharaFigure 379: Key Plan Showing Viharas

Figure 380: Parts of Vihara

65

Panchayatan Chaitya (Sacred Structure): Chaitya comprises of a high plinth foundation with the main shrine in the middle and smaller shrines on each of

the

four

corners.

Peripheral walk to the main shrine, which connects to minor temples as well. The

Figure 381: Key Plan showing Chaityas

numerous votive stupas in circular form to the north and south of the chaitya were Figure 382: Parts of chaityasFigure 383: Key Plan showing Chaityas

adorned with niches and mouldings. Sacred buildings are spaced equally apart.

Figure 384: Parts of chaityas

Figure 385: Koregoan Park, Pune, Maharashtra, IndiaFigure 386: Parts of chaityasFigure 387: Key Plan showing Chaityas

Figure 388: Parts of chaityasFigure 389: Key Plan showing Chaityas

Figure 390: Parts of chaityas

5.2.3 Inference While studying the Nalanda Mahavihara, I observed how monastery Figure 391: Koregoan Park, Pune, Maharashtra, IndiaFigure 392: Parts of were placed in chaityas

Indian context with respect to vastu shastra, individual monks’ cells were placed around the center place of monastery with verandah act as a boundary between discussion or Figure 393: Koregoan Park, Pune, Maharashtra, India

teaching area & living area. The chaityas or the sacred structure were larger or higher than the monasteries to identify the hierarchy of the place, they are act as a focal point Figure 394: Maharashtra, IndiaFigure 395: Koregoan Park, Pune,

of the site, the site layout that quite linear in plan were the east route are dedicated to Maharashtra, IndiaFigure 396: Parts of chaityas monasteries & west route were dedicated to temples/stupas. it defines the actual meaning of Monastery, where the monastery is not just for monkhood, but the human Figure 397: Koregoan Park, Pune, Maharashtra, IndiaFigure 398: Parts of who want to learnchaityas can also became a monk. Now let’s study in Current Era, how today’s world adapts the monastic life in Different Lift style.

66

5.3 OSHO International Meditation Resort, Pune, India The Osho International Meditation Centre (OIMC), located in the Indian city of Pune, is a forty-acre tropical sanctuary in nature. The ashram is regarded as a high-end lifestyle, with thousands of tourists each year. The centre has become a popular destination for people interested in Osho's teachings and beliefs. It is one of the world's fastest growing spiritual centres, attracting over 200,000 people every year. Private automobiles or taxis are used to get to the location. It is located 55 kilometres from the airport, 45 kilometres from the railway station, and 25 kilometres from the Ganges. As a result, the location is accessible from all directions. The centre also serves as a global meeting spot for friends.1 5.3.1 Essentials

Figure 399: Koregoan Park, Pune, Maharashtra, India Figure 400: Maharashtra, India

1

o

Location: Koregaon Park ,Pune, Maharashtra, India

o

Architect: Hafeez Contractor

o

Year: 1981

o

Build-up: 16 ha

o

Affiliation: Buddhism

o

Function: Meditation Centre, Resort

o

Programs: Meditational Hall, Auditorium, Library, Accommodation, Vipassana Hall, Multimedia Hall & Café.

osho.com/Osho-meditation-resort (12/08/2021, 08:15pm)

67

Figure 401: OSHO International Meditation Resort

Landscaped Waterbodies Built Hardscaped

Total Plot Area: 14.5 Acres (approx.- excluding parking) Figure 407: Site Plan of OSHO International Meditation Resort

5%

17%

18%

60%

Built

Landscaped

Hardscaped

Waterbodies

Figure 408: Pie chart showing percentage of land use

68

5.3.2 Design Ideology The main emphasis of the Osho International Meditation Resort is not just meditation but also natural creativity, which is taught by followers in various workshops placed in the pyramid-like structure. The convicts' houses are meant to sprout from the green terrain as pyramids. There are sixty rooms in a residential building that acts as a guest home. An information plaza is a location where all programme course information may be obtained. The biggest meditation events are held at the Osho auditorium. The Osho Multiversity is a venue where people may study many types of art, such as martial arts, dance, painting, and sculpture. Doctors, meditation trainers, and therapists make up the teaching faculty. The exterior of the Mil-dad Pyramid is composed of black marble. It has substantial lecture and workshop facilities, as well as a twelve-acre Zen Garden. A tennis court, swimming pool, and restaurant are among the additional amenities. Pottery, sculpture, and other arts are practised in a creative carvan. There is a café that serves a variety of cuisines. The galleria, a mini-mall, serves to retail activities.

There is an on-site medical centre equipped with cutting-edge technology. The Zen Garden was created to allow individuals to sit, contemplate, and experience inner renunciation.

Figure 409: Site plan of OIMC

69

Figure 428: OSHO Auditorium Hall

Figure 410: Pie chart showing percentage of privacy level

Figure 419: Site plan

The public zone is established in front of the Ashram's major doors. The trainees,

Figure 411: Site planFigure

Figure 420: OSHO Auditorium HallFigure 421: Site plan

412: Pie chart showing residents of the Ashram, and approved day visitors are the only ones who have access

percentage of privacy level

to the Ashram's semi-public amenities. Officials, administrators, and service holders Figure 422: OSHO Auditorium Hall

inside the Ashram are permitted to assume proper management of the site's private Figure 413: Site plan

zones, which are distributed throughout. The site is classified into three sections based Figure 423: Spaces in Different zoneFigure 424: OSHO Auditorium HallFigure 425: Site on its location, with the two main highways dividing it. At two places, security barriers plan Figure 414: OSHO

Auditorium HallFigure are in place to regulate traffic speeds at the intersections of the three zones.

The 415: Site planFigure 416: Pie

chart showing percentage of parking area is carefully constructed and designated away from the regular entrances Figure 426: OSHO Auditorium HallFigure 427: Site plan

at both points. They are zoned for the site's backyard/back-entry.

70

privacy level

Figure 417: Site planFigure 418: Pie chart showing percentage of privacy level

Zoning: The site is approximately 40 acres in size, including parking, and is separated into three zones by paved roads.

•

Zone 1 is made up of the amphitheatre hall, the shopping galleries, and the guest house.

•

Zone 2 consists of an administration building, a club, and a recreational hall.

•

Zone 3 is made up of workshops, Multiversity, halls, accommodation rooms, and a guest house with a view of the Zen gardens.

Zones 1, 2, and 3 are home to cafes and dining establishments. The entire structure, which is elegantly black in colour, is surrounded by a magnificent lush green scenic setting with water falls, water bodies, Buddha statues, and tropical gardens, making a heaven on earth.

Figure 429: Spaces in Different zone

Figure 430: Spaces in Different zone

Figure 431: Spaces in Different zone

Figure 432: Spaces in Different zone

Primary user Secondary User Vehicular

Figure 438: User movement Figure 433: User movementPrimary user

71

Secondary User Vehicular

Daily Schedule of a devotee & meditation: The devotees go through a disciplined work out all the day long in parallel to the daily schedule of the ashram.

The table below details out the daily schedule of a devotee in the ashram Time 05:30 AM 06:00 AM

07:30 AM 08:00 AM 09:00 AM 10:30 AM 12:00 NOON 12:15 AM 01:00 PM 02:00 PM 03:00 PM

04:15 PM

05:30 PM 06:40 PM

07:30 PM 08:00 PM 08:30 PM 09:30 PM

Activity Wake up Dynamic Meditation

Description

Five-stage meditation consisting of deep breathing, catharsis, grounding & centering, silence and celebration.

Morning Walk, yoga & audio listening Breakfast Specific Meditation A different Meditation Every week Vipassana Meditation A different Meditation Each day Marketing Lunch Mid-day Rest Meditation in open A healing and centering meditation that involves humming and soft movements.

Meditation in Chuang Tzu A four-part Meditation Auditorium including vigorous shaking of the body, celebrative dance and silent witnessing.

Snacks in canteen High-energy dance followed by sitting with international music, and continuing with an Osho video (Evening Meditation) Discussion and meeting Dinner Family Time/Personal Time Sleep

Table 3: Daily Schedule of a Devotee in the OIMR

72

OSHO Meditation Hall:

•

Occupancy: 5000 people

•

Use of space: Meditation

•

Type of zone: Semi-public

It is a large meditation hall with a smaller

Figure 439: Key Plan Showing Meditation Hall

room below that serves as a store and kitchen. The pyramid building is roughly 40m tall. The windows are made of transparent glass with a blue coating applied to it. The idea behind utilising it is to represent a soul's reflection. It lacks a skylight and is entirely artificially illuminated, providing a cheerful atmosphere. Two flights of stairs flank the main entryway. The access is by a walkway with a body of water on either side. The interior of the hall is equipped with mood lighting that changes depending on the type of meditation in progress, and a diffused lighting method is used to illuminate it.

Figure 441: Pyramid and the pool look emerged from water

Figure 442 Key plan showing Accommodation & Guest House.Figure 443: Pyramid and the pool look emerged from water

Figure 444 Key plan showing Accommodation & Guest House.

Figure 445: Schematic Plan of RoomsFigure 446 Key plan showing 73 Accommodation & Guest House.Figure 447: Pyramid and the pool look emerged from water

Figure 440:Interior of Meditation Hal

Accommodations room & Guest house:

•

Occupancy: 40 people

•

Use of space: Resting & Storing Belongings

•

Type of zone: Public

Rooms of various sizes and storage capacities are piled together; a typical

Figure 450 Key plan showing Accommodation & Guest House.

plan consists of 10 rooms on a level with an entry courtyard and lobby. The basic room includes a bedroom with a bed, chairs, a table, a cabinet, and an adjoining toilet and bathroom. Some rooms additionally have a living area and a change room.

Figure 451: Schematic Plan of Rooms

Shopping Galleria:

•

Occupancy: 50 people

•

Use of space: Retailing

•

Type of zone: Semi-Public

At Galleria, one may buy everything from maroon and white robes to

Figure 452: Key plan showing Shopping galleria

meditation chairs, magazines, and so on. There is also a bank and a travel agency office.

There is also the option of using an ATM.

74

Welcome Center and Administration Block: •

Occupancy: 700 people

•

Use of space: Information and conduct

•

Type of zone: Public and Private

It comprises of a welcome centre where information and data are supplied to

Figure 453: Key Plan Showing Welcome Center and Administration Block

enter the OIMR, registration is required, and an HIV/AIDS test is performed on the spot to obtain a meditation resort permit. If you are a day visitor, there is a locker room available.

Canteen: •

Occupancy: 100 people

•

Use of space: Eating

•

Type of zone: Semi-public

Delicious western, Asian, and Indian vegetarian food is available on campus in a variety of eating places. Rice and plants

are

Figure 454: Key plan showing Cafeteria

cultivated

specifically for the resort.

Figure 455: Cafeteria

75

Figure 456: Multiversity HallFigure 457: Cafeteria

Figure 458: Multiversity Hall

Multiversity: •

Use of space: Workshop and Relaxation

•

Type of zone: Semi-public

It is the largest meditation and personal improvement facility in the world. It includes

all

contemporary

western

therapeutic techniques, east and west

Figure 473: Key plan Showing Multiversity

healing arts, esoteric sciences, creative arts, centering and martial arts, tantra, zen, as well as courses and professional training. Even more remarkable than this astounding diversity is the fact that all of the methods utilised, whether pertaining to the body, mind, emotions, or

subtle

energy

bodies,

have

meditation at their foundation and as their goal.

Figure 464: Multiversity Hall

Figure 465: Key plan Showing MultiversityFigure 466: Multiversity Hall

Club: •

Occupancy: 450 people

•

Use of space: Relaxation

•

Type of zone: Semi-public

There includes a swimming pool, table tennis, volley ball, and a gym. Club meditation

Figure 467: Key plan Showing Multiversity

Figure 468: Swimming poolFigure 469: Key plan Showing MultiversityFigure 470: Multiversity Hall Figure 483: Key Plan showing Club Figure 471: Key plan Showing MultiversityFigure 472: Multiversity Hall Figure 484: Maharashtra, IndiaFigure 485: Key Plan showing Club

also has a sauna and a jacuzzi,

as

programmes

well

as

Figure 486: Maharashtra, India

including

aerobics, body training, aqua floating, and yoga.

Figure 487: Aurangabad, Maharashtra, IndiaFigure 488: Maharashtra, IndiaFigure 489: Key Plan showing Club

Figure 474: Swimming pool Figure 490: Maharashtra, IndiaFigure 491: Key Plan showing Club

Figure 475: Key Plan showing ClubFigure 476: Swimming pool

76

Figure 477: Key Plan showing Club

5.4 Ajanta Caves, Aurangabad, India (Primary Study) The Buddhist Caves of Ajanta are a collection of around 30 rock-cut Buddhist cave structures spanning from the 2nd century BCE to around 480 CE in the Aurangabad region of Maharashtra state, India. Paintings and rock-cut sculptures considered as among the greatest surviving examples of ancient Indian art, particularly expressive paintings that portray emotions via gesture, stance, and shape, may be found in the caves. The Ajanta Caves are ancient monasteries and worship-halls of several Buddhist traditions cut into a 75-metre rock wall. The caverns also include murals representing the Buddha's previous incarnations and rebirths, graphic tales from Aryasura's Jatakamala, and rock-cut statues of Buddha.1 5.4.1 Essentials

Figure 501: Aurangabad, Maharashtra, India Figure 492: Maharashtra, India

Location: Aurangabad District, Maharashtra State, India Figure 493: Aurangabad, Maharashtra, IndiaFigure 494: o

Maharashtra, India st o Year: 1

phase - 200 B.C to 100 A.D, 2 Phase – 5th Century A.D. nd

o 495:Build-up: 8242 ha India Figure Aurangabad, Maharashtra, o

Affiliation: Buddhism

Figure Ajanta CavesFigure 497: Aurangabad, o 496:Function: Monastery complexMaharashtra, IndiaFigure 498: Maharashtra, India

o

Figure 502: Ajanta Caves

Programs: 26 Monasteries, 4 worship halls & monk’s cells

Figure 503: Master Plan of Ajanta CavesFigure 504: Ajanta Caves

Figure 499: Aurangabad, Maharashtra, IndiaFigure 500: Maharashtra, India 1

wikipedia.org/wiki/Ajanta Caves (12/08/2021, 11:50pm)

Figure 505: Master Plan of Ajanta Caves

77 Figure 506: Site Plan Showing Worship HallsFigure 507: Master Plan of Ajanta CavesFigure 508: Ajanta Caves

Figure 511: Master Plan of Ajanta Caves

78 Figure 512: Site Plan Showing Worship HallsFigure 513: Master Plan of Ajanta Caves

5.4.2 Design Ideology The

Ajanta

Caves

were

constructed during a time when both the Buddha and Hindu gods were revered in Indian culture.

Spink and other academics believe that the royal Vakataka patrons of the Ajanta Caves likely worshipped both Hindu and Buddhist gods.

Inscriptions show that these kings, who are also known as Hindu

Figure 520: Site Plan Showing Worship Halls

followers, paid Buddhist dedications to the caverns. Spink claims that the fact one Figure 521: Ajanta Caves panorama with cave numbers. The

could worship both the Buddha and caves Hindu gods may account for are numbered fromwell right to left, except for Varahadeva's the later discovered cave 29, located high above Cave 21. Also, cave 30 is

participation here, just as it may explain why the emperor himself located between caves 15 and 16, Harisena nearer the river bed (cavecould invisible here). Chaitya halls are boxed (9, 10, 19, 26), and minor

sponsor the remarkable Cave 1, despite the fact that most scholars agree that he, like caves are indicated by a smaller type.Figure 522: Site Plan Showing Worship Halls earlier Vakataka kings, was a Hindu. A terracotta plaque depicting Mahishasuramardini,

commonly known as Durga, was discovered in a freshly unearthed burnt-brick vihara Figure 523: Ajanta Caves panorama with cave numbers. The caves monastery facing the caves on the right side of the river Waghora. This suggests that are numbered from right to left, except for the later discovered

cavedeity.

29, located high aboveitems Cave 21.

Also,the cave5th 30 iscentury located the artisans may have worshipped the Excavated from between caves 15 and 16, nearer the river bed (cave invisible here).

Chaitya halls boxed Spink, (9, 10, 19, 26), andthat minor caves are around the site, according to Yuko Yokoschi andareWalter indicate the Ajanta indicated by a smaller type.

caves employed a large number of constructors.

Figure 524: Flow Chart showing Taxonomy of Ajanta CavesFigure 525: Ajanta Caves panorama with cave numbers. The caves are numbered from right to left, except for the later discovered cave 29, located high above Cave 21. Also, cave 30 is located between caves 15 and 16, nearer the river bed (cave invisible here).

Chaitya halls are boxed (9, 10, 19, 26), and minor caves are indicated by a smaller type.Figure 526: Site Plan Showing Worship Halls

Figure 527: Ajanta Caves panorama with cave numbers. The caves are numbered from right to left, except for the later discovered cave 29, located high above Cave 21. Also, cave 30 is located between caves 15 and 16, nearer the river bed (cave Figure 529: Ajanta Caves panorama with cave numbers. caves are numbered from (9, right for the later invisibleThe here).

Chaitya halls are boxed 10, to 19,left, 26),except and minor discovered cave 29, located high above Cave 21. Also, cave 30indicated is locatedby between caves 15 and 16, nearer the river bed (cave caves are a smaller type.Figure 528: Site Plan invisible here). Chaitya halls are boxed (9, 10, 19, 26), and minor caves Halls are indicated by a smaller type.

Showing Worship

79

Taxonomy of Ajanta Caves: Five of the excavated caves (numbers 9, 10, 19, 26, and 29) are chaitya grihas (prayer halls), while the others are viharas (monasteries). These caves may be split into two main periods in terms of chronology and style.1

Figure 530: Flow Chart showing Taxonomy of Ajanta Caves

1

Rock-cut Architecture of western India, by Rajesh Kumar Singh (13/08/2021, 02:45am) Figure 531: Plan of Cave 06Figure 532: Flow Chart showing Taxonomy of Ajanta Caves

80 Figure 533: Plan of Cave 06

Monasteries (Viharas): The bulk of the caverns are symmetrical square vihara halls. Smaller square dormitory chambers carved into the walls are linked to each vihara hall. These caverns are sometimes referred to as monasteries. The inside of the viharas' core square space is delineated by square columns that form a more-or-less square open area. Outside, large rectangular aisles on either side form a type of cloister. There are a number of tiny cells along the side and back walls that are accessible by a narrow entryway; they are about square and feature little niches on their back walls. Originally, the doors were made of wood. A bigger shrine-room with a huge Buddha statue is located beyond the centre of the back wall.

Cave 1's layout depicts one of the biggest viharas, but it is pretty typical of the latter group. Many others, such as Cave 16, do not have the vestibule to the shrine, which runs directly off the main hall. Cave 6 consists of two viharas, one on top of the other, linked by internal stairs, with sanctuaries on both floors.

Figure 548: Plan of Cave 01

Figure 557: Plan of Cave 16

Figure 549: Plan of Cave 16Figure 550: Plan of Cave 01

Figure 558:Plan Section of cave 9Figure 559: Plan of Cave 16

Figure 551: Plan of Cave 16

Figure 560:Plan Section of cave 9

Figure 552:Plan Section of cave 9Figure 553: Plan of Cave 16Figure 554: Plan of Cave 01

Figure 561:Plan section of cave 10Figure 562:Plan Section of cave 9Figure 563: Plan of Cave 16

Figure 539: Plan of Cave 06 Figure 564:Plan Section of cave 9Figure 565: Plan Figure 555: Plan of Cave 16Figure 556: Plan of 81 of Cave 16 Cave 01 Figure 540: Plan of Cave 01Figure 541: Plan of Cave 06

Worship Halls (chaitya-grihas): The narrower rectangular form with high arched ceiling type chaitya-grihas – literally, "the house of stupa" – is the second style of main hall architecture. This hall is split lengthwise into a nave and two smaller side aisles separated by a symmetrical row of pillars, with an apse containing a stupa. For circumambulation, the stupa is encircled by pillars and a circular walking area. Some of the caverns have elaborately carved entrances, while others have huge windows above the entryway to allow light in. A colonnaded porch or verandah is common, with another area within the doors extending the width of the cave. These chaitya-grihas are also known as worship or prayer rooms.

Caves 9 and 10 from the early era, and Caves 19 and 26 from the later period, are the four finished chaitya halls. All have high ceilings and a central "nave" leading to the stupa, which is towards the rear but enables strolling around it, as walking around stupas was (and still is) a popular aspect of Buddhist devotion (pradakshina). The latter two feature high ribbed roofs cut into the rock that resemble wooden shapes, but the earlier two are assumed to have utilised genuine timber ribs and are now smooth, with the original wood presumed to have perished.

Figure 567:Plan section of cave 10

Figure 566:Plan Section of cave 9

Figure 568:Plan of cave 19

82

Figure 577:Plan of cave 26

5.5 Comparative Analysis of Case studies Shaolin

Vedic

OSHO

Ajanta Caves

Monastery

Nalanda

International

(primary

Mahavihara

Meditation

study)

Resort Criteria for

The monastery

It’s a

This

The

Selection

is focus not

monastery

meditation

monastery

only in mental

complex

resort is

complex has

health,

which plays an

actually

various types

spiritual health

important role

following a

of viharas,

but as well as

in Indian

monastery

which I can’t

physical and

education

lifestyle but in

see in other

medical health

system, and

modern

case studies

together,

build a best

context. how

and it also

which makes

example for

the person

nearest place

you strong in

how

can gain the

which I can

person

monastery is

knowledge of

visit during

used to be.

monkhood

my academic

without been detach to their family.

Orientation

Facing South

As per Vastu

According to

As per

Shastra

the program

mountain shape

Climate

Dry Seasons,

Composite

Semi-arid

Semi-arid

wet monsoons Built-up (ha)

576

12

16

8242

Material

Brick, Stone,

Mud Brick,

RCC, Brick,

Basalt Rock,

Wood, Earth &

Mud Mortar,

Marble, POP,

timber etc

glazed

Stone, Stucco

Steel & Glass

ceramic tiles

etc

film

Architecture

Chinese

Indian &

Minimalist &

Rock cut

style

Architecture

Buddhist

Spiritual

Architecture

architecture

Architecture

83

Planning

Linear

Linear &

Radial

As per the

Planning

cluster

Planning

Mountain

Planning

Shape

Provision Of

Open and

Open

Open

Valley is

Courtyard

central

Courtyard

courtyard

acting like a

with sacred

courtyard

structure Circulation

It is in Double

East route for

Libre

Arterial

Helix pattern

Monasteries,

circulation

Circulation

Center of the

---

West route for stupas Library

Center of the

South

site facing

site

South Teaching

Teaching

Individual

Teaching

Teaching

Platforms

Platforms is

Class has the

Platform is

platform is

their

teaching

their

not their

Platform.

For Practices

Both

Male only

Both

Male only

Organization of

Classrooms,

Monastery

Halls, outdoor

Viharas,

learning space

outdoor

were in a

spaces,

chaityas,

learning

group and

connected

connected

spaces laid

kept in a

through

through

out central

linear way.

natural

continuous

courtyard,

Chiatyas and

corridor

corridors

connected

viharas where

through

connected

continuous

through single

corridors

corridor which

(M/F)

led to the main stupa Importance of

It is situated in

Monastery

Area near

Its cover with

nature

a top of the

overlook

spiritual

the forest

84

mountain,

landscape of

centre has

without

Organic

the ground

lush greens,

disturbing the

farming,

planned

forest. During

herbs, fresh

landscape

rainy season

air.

with

the monastery

hardscapes

will covered

and

under

softscapes,

waterfalls.

ponds Zoning and

Public, semi-

The teaching

Separate (yet

The chaityas

stacking of

public &

and living

connected)

were places in

components

private area

place were

land area for

middle of the

were stacked

kept apart

separate

viharas

one after

from sacred

components

sequence.

another in

space

planning Classroom

Classrooms

The central

They have

The central

were used as a

courtyard was

separate

space was act

multipurpose

act as a

classrooms for

as a

area.

classroom of

separate

classroom of

the dormitory

activities

the dormitory

Temples

Prayer hall,

Chaitya-grihas

Congregational

Prayer hall,

spaces

Meditation

meditation

hall,

hall, training

Training

center, club,

center,

auditorium, Swimming pool.

Universal

Yes

Yes

Yes

no

Yes

Yes

Yes

yes

Yes

No

Yes

No

accessibility Response to climate Mixed agegroup Learning Table 4: Comparative Analysis of Case studies

85

6.0 Analysis of planned activity and Users During the background study & analysing the Case studies, I learnt about the activities that occur in sacred sites, which I classified as main, secondary, and tertiary activities, followed by a description of them, and then I characterized the users and their responsibilities.

6.1 Identification of Activities Activities Identified in 3 source which are follows as: •

Primary activities Meditation, Yoga, Dance, Rejuvenation & Recreation

•

Secondary activities Habitation, cooking, Dining, Reading, Shopping, Swimming & Smoking

•

Tertiary activities Thinking, Learning, Creating & Relaxing

6.1.1 Primary Activities •

Meditation

It is a way of living that is not affected by location or time and has a direct impact on health, happiness, sleep, and lifespan. Meditation is more than just enhancing one's mental condition; it may have far-reaching consequences. According to the contemporary vocabulary, meditation is a type of "contemplation" that is connected to 86

thinking. Personal worries, goals, anxieties, and other ideas that constantly travel through the mind are controlled and brought to a halt during meditation. This goal is difficult to attain since just stopping the mind from thinking is difficult.

•

Yoga

Yoga is a word that meaning "unity." Yoga is the union of the small, ego-self with the divine Self, the limitless Spirit. Yoga is not a belief system. It considers the effect of the body and mind on each other and brings them into mutual harmony. So frequently, for example, the mind is unable to focus due to tension or disease in the body, which prevents energy from getting to the brain. Too frequently, the energy in the body is depleted because the will is depleted or paralysed by negative emotions. It primarily deals with the energy in the body, utilising the science of pranayama, or energy management. Prana also means 'breath.' Yoga teaches how to quiet the mind and achieve higher levels of consciousness via breath control.

•

Dance

Dance is described as structured and rhythmic physical movements that are often performed to music and serve as a form of communication or expression. Humans instinctively express themselves via movement. The transformation of regular functional and expressive movement into exceptional movement for extraordinary goals is known as dance. To put it another way, it is the conversion of internal energy into outward motions. People from many cultures dance in different ways and for different reasons; their various types of dances may reveal a lot about their way of life.

•

Rejuvenation

The activity or process of making someone or something appear or feel better, younger, or more vibrant is known as rejuvenation. It is referred to as a wellness act.

Wellness is described not only as the absence of sickness, but also as a condition of emotional well-being that may promote spiritual development. Happiness is vital in wellbeing, and everyone has various views on how to obtain it. Healing spaces are actual locations where individuals may find methods to be happy and receive help in lowering stress caused by a variety of factors.

87

•

Recreation

Recreation is a physical and mental activity that relieves stress and tiredness. When we execute a job or do an activity on a regular and continuous basis for several hours, we experience physical and mental tiredness and strain. Recreational exercise reduces weariness, restores energy, and fosters a sense of well-being. Life would be dull and unhappy without leisure. Leisure is the time that man has set apart for himself in which he is free to do anything he wants.

6.1.2 Secondary Activities

•

Habitation _The act of living in a space

•

Cooking _The practice or skill of preparing food by combining, mixing and heating ingredients.

•

Dining _The activity of eating a meal.

•

Reading _A cognitive process that involves decoding symbols to arrive at meaning.

Reading is an active process of constructing meaning of words.

•

Shopping _The action or activity of buying goods from shops

•

Swimming _The sport or activity of propelling oneself through water using the limbs.

•

Smoking _The action or habit of inhaling and exhaling the smoke of tobacco or something else.

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6.1.3 Tertiary Activities •

Thinking _The process of considering or reasoning about something

•

Learning _The acquisition of knowledge or skills through study, experience or being taught.

•

Creating _The act of making something new or inventing something.

•

Relaxing _The effect of making a person feel calm.

6.2 Description of activities at different levels Meditation "Meditation entails being contemplative, silent, and calm, with no ideas in one's head, and it is consciousness devoid of content. Meditation occurs when a mirror does not reflect anything "Gautam Buddha said1 The term mediation is derived from two Latin words: meditari (to ponder, linger on, and exercise the mind) and mederi (to exercise the mind) (to heal). It derives from the Sanskrit word "medha," which meaning "knowledge." Buddha was a major proponent of meditation throughout history. Since 500 B.C., Buddha has also been regarded as one of the most prominent meditation images2. It has also been suggested that meditation evolved from shamatha, the Sanskrit name for the fundamental basis of calm and relaxed naked attention. Such quiet acknowledgment is the first and most important phase, a "letting go" that permits the meditator to go to the next levels.3

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In other words, meditation is a methodical method of quieting our brains so that we can access our genuine identity self, which is a continual source of joy, bliss, and serenity. Meditation1.

"Ordinarily your consciousness is too full of rubbish, just like a mirror covered with dust.

The mind is a constant traffic: thoughts are moving, desires are moving, memories are moving, ambitions are moving it is a constant traffic! Day in, day out. Even when you are asleep the mind is functioning, it is dreaming. It is still thinking; it is still in worries and anxieties. It is preparing for the next day; an underground preparation is going on."2 Modern man is a relatively new phenomenon. Because modern man did not exist previously, no old approach may be employed exactly as it is. As a result, all old approaches have become obsolete. It employs chaotic tactics rather than systematic ones because a chaotic approach is highly effective in moving the centre of the brain below. Because systemization is brainwork, the centre cannot be moved down via any systematic technique. The brain will be strengthened and more energy will be supplied to it through a methodical technique. The brain is rendered null through chaotic means.

The chaotic methods include: •

Dynamic Meditation

This meditation is a quick, intensive, and comprehensive approach to break old, established patterns in the body and mind that keep you imprisoned in the past, and to experience the freedom, witnessing, stillness, and serenity that lie beyond these prison walls. The meditation is intended to be done in the early morning, when the entire of nature becomes alive, the night has gone, the sun is rising up, and everything becomes awake and attentive.

•

Kundalini Meditation

This "sister meditation" to the Dynamic is best done in the late afternoon or at twilight.

Being totally engaged in the first two phases' shaking and dancing helps to "melt" the rock-like being wherever the energy flow has been suppressed and obstructed. The energy may then flow, dance, and turn into happiness and joy. The next two phases

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allow all of this energy to flow upward, upwards into quiet. It is a really efficient technique to unwind and let go at the end of the day.

•

Nadabrahma Meditation

Nadabrahma is the humming meditation; via humming and hand motions, the meditator's warring components begin to come into tune, and he brings harmony to his entire self. Then, with both body and intellect fully engaged, he "slips out of his grip" and becomes a witness to both. This external observation is what provides calm, stillness, and joy.

•

Nataraj Meditation

Nataraj represents the vitality of dancing. This is dancing as absolute meditation, in which all inner divisions dissolve and just a delicate, calm awareness remains.

•

Devavani Meditation

The meditation lasts one hour and is divided into four 15-minute phases. A soft, foreign language glides and talks through the meditator, who becomes an empty vessel, throughout this meditation. It greatly calms the mind and brings about inner serenity.

It is possible to perform it at any time of day. When done last thing at night, it also induces deep slumber.

•

Gourishankar Meditation

The meditation lasts one hour and is divided into four 15-minute phases. If the first stage of this meditation is done correctly, the carbon dioxide produced in the bloodstream will make the meditator feel as high as Gourishankar (Mt. Everest). This "high" is continued through the succeeding phases of gentle gazing, soft and spontaneous movement, and quiet stillness.

•

Mandala Meditation

It’s a type of meditation that takes place in a Mandap. This meditation lasts one hour and is divided into four 15-minute parts. Every circle has a centre. The goal of the first three phases of this dynamic and powerful method is to "focus" yourself by creating a circle of energy. The relaxation then enters the fourth stage.

•

Whirling Meditation

The meditation is best performed on an empty stomach, barefoot, and in loose clothes.

It lasts an hour and is divided into two stages: spinning and relaxing. Whirling is a Sufi 91

practise that dates back centuries. While the entire body is moving, the meditator becomes aware of his very existence, the motionless observer in the centre. He discovers himself to be an anonymous witness in the midst of the cyclone.

•

No-Dimensions Meditation

The meditation lasts one hour and is divided into three phases. The eyes are open but not focused on anything in particular throughout the first two stages. The eyes are closed in the third stage. When the three gongs are heard, the meditation is over. Improved on Sufi practises to create this active cantering meditation. Using the breath and a sequence of synchronised body motions followed by spinning, energy is sent to the ham, the "life energy" centre beneath the navel. From there, one may see the mind and feel awareness and completeness, with the body moving in all directions but the core remaining motionless.

•

Chakra Sounds Meditation

Vocal sounds expand, harmonise, and bring awareness to the chakras, or energy centres, in this meditation. It has the ability to transport you to a state of deep serenity and inner quiet. You may create your own voice sounds or simply listen to the music and experience the sounds within yourself.

•

Chakra Breathing Meditation

Deep, fast breathing and body movement are used in this active meditation to open and bring consciousness, vigour, and quiet to each of the seven chakras and into one's life. It is preferable to meditate on an empty stomach.

Types of Meditation

Hierarchy of spaces

Space Required

Dynamic Meditation

Public

Sitting space

Kundalini Meditation

Semi-Private

One

hand

distance

from all sides Nadabrahma Meditation

Semi-Private

One

hand

distance

from all sides Nataraj Meditation

Semi-Private

One

hand

from all sides Devavani Meditation

Private

Sitting space

Gourishankar Meditation

Private

Sitting space

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distance

Mandala Meditation

Private

One

hand

distance

from all sides Whirling Meditation

Public

One

hand

distance

from all sides No-Dimensions Meditation

Semi-Private

One

hand

distance

from all sides Chakra Sounds Meditation

Private

Sitting space

Chakra Breathing Meditation

Semi-Private

One

hand

distance

from all sides Table 5: Description of Meditations

Yoga Yoga is a spiritual practise that is based on an incredibly delicate science that focuses on establishing harmony between the mind and the body. It is both a science and an art of living a healthy and sound lifestyle. Yoga is derived from the Sanskrit word 'Yuj,' which means 'to connect,' 'to combine,' or 'to unify.' The act of Yoga, according to Yogic holy texts, encourages the unification of human awareness with that of the Universal Consciousness, demonstrating a perfect congruence between the mind and body, Man and Nature. Yoga is said to balance the three doshas, namely Vata, Pitta, and Kapha.1 According to modern scientists, everything in the cosmos is only a manifestation of a comparable quantum environment. One who feels this oneness of being is considered to be in yoga and is referred to as a yogi, having attained a condition of liberation known as Mukti, Nirvana, or Moksha. As a result, the primary goal of Yoga is Selfrealization, or overcoming all sorts of afflictions to achieve 'the state of salvation' (Moksha) or 'liberation' (Kaivalya). The fundamental aim of yoga practise is to live with freedom in all parts of life, health, and harmony. "Yoga" also refers to an internal science that includes a variety of methods for people to comprehend this connection and gain control over their fate.

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Types of Yoga: •

Hatha Yoga

One of the oldest types of yoga, it consists of the practise of asanas (postures) and pranayama (breathing exercises) that provide calm to the mind and body and help prepare the body for deeper spiritual activities such as meditation.

•

Vinyasa Yoga

A dynamic and athletic form of yoga developed in the late 1980s from the conventional ashtanga method. It is a strong technique based on the quick flow of sun salutation and fundamentally implies movement coordinated with breath. It also refers to the seamless transition from one position to the next.

•

Ashtanga Yoga

Sri K. Pattabhi introduced the Ashtanga yoga method to the modern world. This kind of yoga consists of six series, each of which is a predetermined sequence of asanas performed in the same order every time. It is usually fast-paced, energetic, and physically demanding.

•

Power Yoga

Power yoga is defined as vinyasa-style yoga that is vigorous. Power yoga has grown in popularity and is now taught all over the world. Because the style may differ, it is advised that you speak with the particular teacher before doing it.

•

Bikram Yoga

There are twenty-six poses and two breathing techniques. This type of yoga aids in the removal of toxins, the management of weight, and the ability of practitioners to move more deeply into poses.

•

Jivamukti Yoga

This yoga technique was developed in 1984. This yoga technique incorporates chanting, meditation, readings, and affirmations.

•

lyengar Yoga

In this style of yoga, poses are held for significantly longer periods of time in order to pay greater attention to the specific musculoskeletal alignment inside each asana.

Another iyengar characteristic is the use of props like as blocks, belts, bolsters, chairs,

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and blankets to accommodate injuries, tightness, or structural imbalances, as well as to educate the learner how to move properly into a position.

•

Amon Yoga

The anusara style is a new hatha system that teaches a set of Universal Principles of Alignment that underpin all yoga poses, while also promoting grace and following your heart. It is divided into three sections known as the three As, which are attitude, alignment, and action.

•

Sivananda Yoga

Sivananda yog is a classical and holistic approach to hatha yoga that stretches and tones the whole body. This style of yoga has been modified or watered down. The teachings have survived intact and are practiced as originally presented in india by swami Sivananda in 1936 •

Vini Yoga

Vini Yoga is a yoga practise that adapts the different means and techniques of practise to the individual's particular condition, requirements, and interests. This yoga method promotes self-discovery and personal change.

•

Kundalini Yoga

Kundalini Yoga involves a variety of motions or exercises, as well as dynamic breathing routines, chanting, meditation, and mantras. Each kundalini exercise, known as a kriya, is a movement that is frequently repeated and is coordinated with the breath. The intention of the exercise is to awaken the energy at the base of the spine and pull it upward via each of the seven chakras.

•

Yin Yoga

Yin yoga is a slow-paced form in which postures are held for at least five minutes. Yin yoga, despite being passive, may be extremely hard owing to the extended duration holds, especially if your body is not acclimated to it. The goal is to provide mild stress to the connective tissue - the tendons, fascia, and ligaments - in order to improve circulation in the joints and flexibility.

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Dance Dance is more than just a science or a recreational pastime. It is a nonverbal body language that communicates human emotions and sentiments and is an important element of any culture. Dance gives aesthetic gratification and appreciation, as well as physical health benefits to individuals who participate in it. Every country and nation have its own national dance, which embodies customs, traditions, and cultural history.

It is the pride of every people and a sign of togetherness and attitude. It is performed in a variety of ways and for a variety of objectives, including social, educational, political, and therapeutic ones.

Dance is more than just experimenting with new shapes or memorising a set of steps to music; it is a method of movement that employs the body as an instrument of expression and communication. Dance may teach you collaboration, attention, and improvisational abilities. Dance arouses new perspectives, allowing individuals to learn and think in new ways1.

The classification of dance may be done on a variety of bases. Function is an apparent distinction, but there are also contrasts between tribal, ethnic, and folk dance, amateur and professional, and, most importantly, diverse genres and styles. However, only two further categories have been proposed in accordance with the requirements.

•

Trance Dance

•

Cosmic Dance

Trance Dance Trance Dance is a one-of-a-kind combination of body movement, healing sounds, dynamic percussive rhythms, transformational breathing techniques, and the novel use of a blindfold or bandana to induce a 'trance' state that promotes spiritual awakenings, mental clarity, physical stamina, and emotional well-being.

Trance Dance takes participants on an 'inner trip' that is not constrained by our typical sense of space/time, thanks to unique musical soundtracks produced particularly for this form of healing. For thousands of years, ritual trance trips have been an important element of shamanic and eastern dance traditions. Our modern take on Trance Dance combines the depth of these old rites with some surprisingly powerful modern 1

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approaches. The major focus of Trance Dance is on healing and spiritual growth.

Participants find alternate universes where apparently intractable issues can be solved by dancing in the isolation of darkness. Through Trance Dance, we vanish, becoming more like spirit while simultaneously becoming less tied to life's regular challenges, allowing us to let these problems go at these times. Dance may be found dating back to the origins of recorded history. Our early association with dance appears to have been for the sake of worship and healing. Nature and all of its elements were seen as a manifestation of Spirit in animistic civilizations. It was a strong and efficient technique to connect with spirit to reproduce or mimic nature via movement and song. This was the birthplace of dancing. 1 Spiritual dance has become a cross-cultural phenomenon, demonstrating its power and sincerity. Cultures from every region on the world embraced distinct dance styles based on the animals and natural elements prevalent in their realm at the same time.

Their goal in dancing was to penetrate the awareness of the sun, moon, and different animal and plant life, or to become their spirit. They thought that by performing these dance rites, the spirits of nature might bestow upon them skills such as courage and compassion, as well as offer insights into the future. For thousands of years, spiritual dance was an essential element of how we maintained and improved our connection to the ground. To 'dance like nature' meant to vibrate at the same frequency as the creator, much like a new born child will copy its surroundings out of love and appreciation for its existence. Dance was associated with prayer, a display of devotion, and dancing on a daily basis encouraged spiritual and physical health and vigour.

Cosmic Dance Tandav, or cosmic dance, is a heavenly dance performed by the Hindu deity Shiva.

Shiv's Tandava is defined as a ferocious dance that serves as the source of the creation, preservation, and disintegration cycles. While the Rudra Tandava shows him as aggressive, first as the creator and then as the destruction of the cosmos, including death itself, the Ananda Tandava sees him as happy. Shiva as Nataraja (lit. "Lord of Dance") is regarded the greatest lord of dance in Shaiva Siddhanta tradition:2

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The dance is a visual representation of the five primary manifestations of everlasting energy:1 ▪

Srishti - creation, evolution

▪

Sthiti - preservation, support

▪

Samhara - destruction, evolution

▪

Tirobhava - illusion

▪

Anugraha - release, emancipation, grace

Figure 585: Illustration of Lord Shiva

Tandava therefore represents both the cosmic cycles of creation and destruction, as well as the everyday rhythm of birth and death.

Figure 586: Illustration of Lord Shiva

Rejuvenation

Figure 587: Satellite Image of site

The activity or process of making someone or something appear or feel better, Figure 588: Site ContextFigure 589: Satellite Image of

siteFigureas 590: Illustration of Lord Shiva younger, or more vibrant is known rejuvenation.

Everyone wants to live a healthy,

stress-free life, but they often take for granted that they have all of the resources they need to do it. Scientists and Figure academics are beginning 591: Illustration of Lord Shiva to understand what religious and spiritual leaders have understood for centuries: that people are more than simply body and intellect; they perceive a larger trend toward wholeness and oneness, with the spiritual component.

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Currently, holistic-integrative medicine and energy psychology are producing vital data demonstrating the strong influence that spirits have on the healing of the other dimensions, particularly bodies and minds. Marie Dezelic and Gabriel created the Mind-Body-Spirit rejuvenation technique.Ghanoum is represented in a "Conceptual Pictograph" for easy stress-reduction and health-improvement approaches. It employs an easy-to-follow method in a comprehensive style with the goal of achieving a balance of the mind, body, and spirit.

The emphasis of this technique is on the three aspects of our being mind, body, and spirit and combines the Meaning Triangle, with creativity, experiences, and attitude, and is based on Viktor Frankl's philosophy and theory of Logotherapy & Existential Analysis. The goal of this approach is to encourage people to use their own resources to create a balanced, healthy core.

Recreation Recreation is generally seen as a condition, sometimes known as a state of being, a mental attitude, or a quality of experience. It is contrasted from conditions imposed by necessity by the individual's apparent freedom to act. It is believed to be enjoyable, and while it may appeal due to some anticipated advantages, it is organically motivated: it is a goal in itself and valued in and of itself.1 Leisure or recreation refers to a variety of occupations in which an individual may engage of his own free will - either to rest, amuse himself, add to his knowledge or improve his skills in a disinterested manner, or to increase his voluntary participation in the life of the community after discharging his professional, family, and social responsibilities.

Recreation is any activity outside of job, family, and society to which an individual can turn at will for relaxation, distraction, or extending his knowledge, as well as spontaneous social involvement and the free expression of his creative ability. 2It might be seen as a release of bodily or mental strain. Tension is the body's natural reaction to a threat, and it is part of the body's alert or survival system. It can be a really helpful response, but most of the time, people don't require this tension, therefore it's acceptable to learn to let it go and relax. It is quite beneficial to acquire a recreation method in order to assist humans in unwinding and releasing stresses and worry.

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6.3 Nature of the Activities •

Meditation

Meditation is always without an aim and is never the outcome of an action, but rather of being present in the space of awareness. Meditation is the natural, easy presence.

Beyond the intellect are the deeper levels of Alertness, awakened Consciousness, and the universe of Silence. This quiet is not imposed by any concentration method, but rather the ineffable and palpable sense of living nothingness. Conscious existence in the Consciousness space1 In the current, isolated state of consciousness, based on identification with one's illusory self; spatial consciousness is not present in life, thus he or she is unable to experience consciousness free of forms to better comprehend the nature of meditation, it is necessary to be aware of its advantages other than spirituality. Some of the most significant advantages are as follows:

o

Greater Sense of Self-Awareness

o

Reduce Stress and Anxiety

o

Increase Mental Clarity and Focus

o

Emotional Intelligence

o

Trigger the Brain's Relaxation Response

Some studies even suggest that meditation alters brain physiology in order to delay ageing. "Cognition appears to be retained in meditators," says Sara Lazar, a Harvard University researcher. Lazar goes on to say that meditators have more grey matter, or brain cells.2

•

Yoga

Yoga is a way for awakening to who or what mankind truly is and what life is all about.

Yoga is defined as something that helps one to become more aware of oneself and to feel connected to spirit and life. Everything that can be done with mindfulness may become yoga. The key to unlocking the riddles of one's true identity is awareness. Yoga exposes the brilliant wisdom and beauty that humans possess. The study of Yoga is said to have originated thousands of years ago, long before any religion or belief

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system was created, and the practise of Yoga is thought to have begun with the beginning of civilization. In yogic folklore, Shiva is regarded as the primary yogi or Adiyogi, as well as the primary Guru or Adi Guru.1 The presence of Yoga in ancient India is suggested by the discovery of seals and fossil remnants of the Indus Saraswati valley civilisation with Yogic thinking processes and figures doing Yoga Sadhana. Tantra Yoga is represented by phallic symbols and seals on mother Goddess statues. Yoga can be found in folk traditions, Indus Valley civilisation, Vedic and Upanishadic legacy, Buddhist and Jain customs, Darshanas, Mahabharat and Ramayana sagas, mystical Shaiva, Vaishnava, and Tantric practises.

Furthermore, there was a primal or pure Yoga that was demonstrated in South Asian mystical practises. To better comprehend the essence of yoga, it is necessary to be aware of its advantages other than spirituality. Some of the most significant advantages are as follows: Physical benefits: o

Increased flexibility

o

Increased muscle strength and tone

o

Maintaining a balanced metabolism

o

Weight Reduction

o

Cardio and circulatory health

o

Improved athletic performance

Mental benefits: Aside from the physical advantages, one of the biggest benefits of yoga is how it helps a person handle stress, which is known to have catastrophic consequences on the body and mind. "Stress may manifest itself in a variety of ways, including back or neck discomfort, sleeping issues, migraines, drug addiction, and an inability to focus," explains Dr. Nevins.

•

Dance

Dance is the soul's and body's secret language. Even if there were no bands or orchestras, it is quite likely that humans and their predecessors performed some form of rhythmic movement for millions of years. Dancing is a very subtle technique of communicating numerous vital information about one's health and strength to prospective friends or foes. Dance is believed to be a powerful method of 1

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communication. Although live beings dance to music, a talented dancer does not require music to perform. Martial arts, such as Kung Fu, are also considered to be closely related to dance. When you observe competent martial artists doing katas, particularly at slower speeds such as Tai Chi, you will notice rhythmic motions that appear to be dance-like. In fact, if no one knew anything about martial arts and saw a group of individuals doing Tai Chi, they may mistake the martial arts practitioners for dancers.

Balance, timing, strength, stamina, and knowledge or talent in putting step sequences together are all required for dance. In dance, every movement has a purpose. Some motions are extremely romantic or sexual, while others are asexual. Some movements display strength, power, speed, and agility. Dance styles in competition sometimes stress techniques that, if tried on a crowded dance floor, would be dangerous and might result in disaster or injury. To better comprehend the nature of dancing, it is necessary to be aware of its advantages other than spirituality. Some of the most significant advantages are as follows:

•

o

Improved condition of your heart and lungs

o

Increased muscular strength, endurance and motor fitness

o

Increased aerobic fitness

o

Improved muscle tone and strength

o

Weight management

o

Stronger bones and reduced risk of osteoporosis

o

Better coordination, agility and flexibility

Rejuvenation

It is easy to lose sight of what is actually essential in cities and suburbs. The entire globe begins to appear to revolve around the little world. And there aren't many genuinely calm moments in this crazy existence. In the vehicle, one listens to music or talk radio, at work, one is focused on the task at hand, and when they come home, they switch on the television and zone out. Getting lost in nature provides a peaceful, unstructured area in which to sort out issues, reflect on what has happened in life, and create objectives for the future.

It's easier to see what really matters when you're rejuvenated under the sky and beneath the trees. The problems will be inspired by mountain peaks, flowing rivers, 102

and beautiful sunsets. To better comprehend the nature of rejuvenation, it is necessary to be aware of its advantages outside from spirituality. Some of the most significant advantages are as follows: Some of the most significant advantages are as follows:

•

o

Restore constitutional equilibrium, which improves health and wellness

o

Boost the immune system and make yourself more resistant to disease

o

Reverse the harmful effects of stress on the body and mind

o

Increase self-confidence, strength, energy, vitality, and mental clarity

o

Promote profound relaxation and a sense of well-being

Recreation

Recreation is a word that has no widely accepted definition. Recreation is defined in this book as voluntary involvement in leisure activities that are meaningful and pleasurable to the individual participating. Recreation benefits people at all levels of society. It helps to improve the conditions that promote mental health by increasing self-esteem and self-image, increasing life satisfaction, and improving perceived quality of life for people, families, and communities.1 Recreation supports the development of motor skills, social skills, creativity, and cognitive function, all of which are necessary for effective integration into society. It gives adults the chance to reach their full and comprehensive potential.

6.4 Charactertics of the activities •

Meditation

"Meditation" is defined as "the act of reflecting about, pondering, or contemplating."

It can also refer to a devotional contemplative activity or a religious or philosophical contemplative discourse. The term meditate is derived from the Lath meditari, which means to contemplate or think about. The origin of this term is med, which means "to take suitable measures."2 Creating a meditation environment may be a gratifying and

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pleasurable experience. If one is lucky enough to have a place dedicated only to the practise of meditation, the following fundamental features might be beneficial:

•

o

Natural Light

o

Minimal Furniture

o

Traces of Nature

o

Pillows or mats

o

Soundtrack of Soothing Music

Yoga

Yoga is a peaceful, fulfilling exercise that both energises and cures the mind and body.

It aids in the restoration and maintenance of our bodies' harmonious balance, and providing a space for yoga anywhere produces an oasis of quiet in the specific location.

A yoga place may be built virtually anywhere, including a garden, a living room, a room, or even a walk-in closet. A yoga room, in essence, necessitates a clear, calm open place with a yoga mat. Although a peaceful open area is excellent for the yoga process, open spaces surrounded by vegetation with a hard floor and some shade would be great for building a perfect yoga setting. Some of these fundamental aspects can aid in the development of a better yoga practise. o

Calm Colours

o

Mirror

o

Soft Lighting

o

Surface

o

Accessories

•

Dance

The architecture of the dancing area is very important in the whole action. Dance and architecture are two creative professions that have a particular link. Space is defined and used as the primary medium for creative interpretation in both disciplines. Dance is defined as the movement of the human body through space and time. The human body experiences architecture and its spatial characteristics through movement over time. The following are some fundamental space needs for dancers: o

Big spaces

o

Smooth, Buffered and Warm floors 104

o

Enough Ventilation

o

Natural Light

•

Rejuvenation & Recreation

Rejuvenation simply means to be rejuvenated, whereas recreation is to enjoy one's free time. Because neither of these activities need a specific location to occur, physical manifestations of these activities in terms of space cannot be enumerated.

6.5 Identification of Users •

Masters _Spiritual Guide/ Guru, Chairperson

•

Functionaries _Administrative Staff, Supervisor/Caretaker, Trainers/Teaching Staff, Librarian, Shopkeeper, Cook

•

Practitioners _Meditator, Yogi, Dancer, Rejuvenator, Recreator, Followers

•

Support Staff _Security Guards, Service Providers, House Keepers, Cooking Assistants, Cleaners, Sweepers, Drivers, Gardeners

6.6 Classification of Users •

Masters Spiritual Guide/ Guru:

_Guru is a Sanskrit phrase that refers to someone who is a "teacher, guide, expert, or master" in a particular subject or area.1 A spiritual guide is someone who advises and instructs people on how to find a balance between "Materiality" and "Spirituality" in their everyday lives.

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Chairperson: _The chairman or chairperson is the top official of an organised organisation such as a board, a committee, or a trust.

•

Functionaries Administrative Staff:

_Administrators are in charge of providing administrative assistance to the centre from the peripheral.

Supervisor/Caretaker: _Supervisors or caretakers play an important role in spiritual centres, since they are in charge of the overall upkeep and security of the facility.

Trainers/Teaching Staff: _Trainers are in charge of the specialised training of students at the facility. They serve as coordinators or teachers, assisting them in making the most of the various activities.

Librarian: _The librarian is in charge of the centre’s library or resource centre on a daily basis. He or she collects, organises, and maintains materials to assist students' learning and needs.

Shopkeeper: _The Shopkeeper is in charge of the shopping centre’s day-to-day operations.

Cook: _Cooks prepare healthy, balanced, and cost-effective meals for workers and guests as needed.

•

Practitioners Meditator:

_Someone who meditates. A meditator might be of any age and may or may not be religious. Furthermore, a meditator is someone who wants to pursue mindfulness, which refers to paying attention in general in life, but it also has more exact definitions, such as a human capability of being aware of one's own mind, body, and surroundings, as well as activities to enhance that skill.

Yogi: _A yoga practitioner. A yogi might be married or single, and he or she may or may not have official religious affiliations. A yogi, according to Paramhansa Yoga Nanda, follows 106

a specific, step-by-step method to discipline the body and mind and free the soul. A yogi undertakes a well-tested sequence of exercises initially sketched out by the early stages, taking nothing for granted on emotional or religious grounds.1 Dancer: _A dancer is someone who moves his or her body and feet in time to music. However, in the context of this study, a user dancer is someone who wants to achieve spirituality or reach a higher level of awareness through the practise of dancing.

Rejuvenator: _A rejuvenator is someone who wishes to live a healthy lifestyle. One who seeks wellbeing might be referred to as a wellness seeker. Which is an active process of becoming aware of and making choices that lead to a healthy and meaningful existence. Wellness is more than just being disease-free; it is a constant process of change and progress.

Recreator: _A user who engages in leisure activities as a hobby. Leisure is a mental and spiritual state of mind. It is not idleness that allows one to observe truth, but rather an inner silence. One is able to comprehend the world, to come into contact with aspects of reality that we frequently overlook in our daily lives.

Followers: _A person who believes in and admires a certain individual or set of beliefs. However, in the context of this study, a user follower is someone who just wants to study or explore

•

Support Staff Security Guards:

_People who work to keep the facility safe from intruders or harm.

Service Providers: _Providers who give their customers access to a variety of services.

House Keepers: _People who work to maintain a home.

1

Autobiography of a Yogi, Paramhansa Yoga Nanda, Chapter 24, "I become a monk of the swami order" (14/08/2021, 08:00am)

107

Cooking Assistants: _Catering employees or kitchen helpers support the head cook or catering manager in providing nutritious and balanced meals to everybody.

Cleaners: _People who are hired to clean a specific area.

Sweepers: _Sweepers are those who clean a floor or a road by sweeping.

Drivers: _People who drive a vehicle for a living.

Gardeners: _People who grow a garden as a job, a hobby, or a source of income.

108

7.0 Site Study & Analysis 7.1 Site Options and comparison Site Option 1

Site Option 2

Site Option 3

Site image

Development plan/ satellite image

Location

Kharghar, Navi Mumbai

Khed, pune

Strength

Large educational plot in urban area.

Large plot, suitable for open and scattered planning.

Weakness

Surrounded by highrises -

Near to water body, increases humidity Land use conversion can be done, from agricultural to educational (a common practice in pune) Flooding of river during monsoon

Opportunities

Threat

Conclusion

Selection

Site is big, but feels very congested due to high rise construction around.

The east, south and west side of site has 30 floor high-rises, making the site look very claustrophobic Not eligible

The plot is agricultural plot, and difficult to justify the conversion of land use Not eligible

Table 6: Comparison & options of sites

109

Chinchavali gohe, panvel/khopoli Site is secluded from city, yet well connected, surrounded by farm lands and hills ----Site is in middle of nature, surrounded by hills. Site will borrow scenery from surrounding, -----

Site has medium connectivity and is away from city. The context is perfect for a Monastery.

Eligible

7.2 Location Site location

Chinchavali Gohe ( चचिंचवली गोहे )

Co-ordinates

18°46'13.9"N 73°17'54.4"E

Taluka

Khalapur

District

Raigad

State

Maharashtra

Pin code

410203

Region and division Elevation / Altitude: Governing body

Konkan 63 meters. Above Sea level CIDCO

Table 7: Description of sites

Figure 592: Satellite Image of site

110

Figure 593: Site ContextFigure 594: Satellite Image of site

Figure 595: Site Context

7.3 Site Drawings

Figure 610: Site Contour

Figure 601: Site Context

Figure 602: Site ContourFigure 603: Site Context

Figure 604: Site Contour

Figure 605: Site DrawingFigure 606: Site ContourFigure 607: Site Context

Figure 608: Site ContourFigure 609: Site Context

Figure 611: Site Drawing

Site Area

612: Site DrawingFigure GoverningFigure body FSI 613: Site Drawing Mandatory boundary offset

31,237.48 sq. m

CIDCO

Figure 614: Site 1.0* Drawing

3m

(8 acres) Figure 615: Development plan of panvelFigure 616: Site DrawingFigure 617: Site Drawing

111

Figure 618: Site DrawingFigure 619: Site Drawing

Figure 620: Site Drawing

7.4 Development Plan

The

selected

plot

is

educational plot, under CIDCO DEVELOPMENT PLAN 2016-2041

Figure 621: Development plan of panvel

112 Figure 622: Connectivity of rail network from the siteFigure 623: Development plan of panvel

7.5 Site Condition Site Connectivity Chinchavali Gohe is surrounded by Karjat Taluka towards North, Pen Taluka towards west, Panvel Taluka towards north-west, Uran Taluka towards west. Lonavla, Pen, Matheran, Wangni, etc. are the nearby Cities to Chinchavali Gohe.

Rail Connectivity Site is nearest to khopoli railway station, 8.3km. Karjat railway station is 23.9 km away whereas Panvel railway station is farthest 39.7 km.

Figure 630: Connectivity of rail network from the site

Road Connectivity Figure 631:Road connectivity to siteFigure 632: Connectivity of rail network from the site

Figure 633:Road connectivity to site

Figure 634: Sunrise on EastFigure 635:Road connectivity to siteFigure 636: Connectivity of rail network from the site

Figure 637:Road connectivity to siteFigure 638: Connectivity of rail network from the site

Figure 639:Road connectivity to site

Figure 640: Sunrise on EastFigure 641:Road connectivity to site

113 Figure 642: Sunrise on East

Site Images

Figure 684: East View

Figure 675: South View

Figure 685: Sun Path DiagramFigure 686: East View

Figure 676: East ViewFigure 677: South View

Figure 687: Sun Path Diagram

Figure 678: East View

Figure 688: Average RainfallFigure 689: Sun Path DiagramFigure 690: East View

Figure 679: Sun Path DiagramFigure 680: East ViewFigure 681: South View

Figure 657: leading to site 691: Road Sun Path DiagramFigure 692: East View

Figure View Figure 666: 682: West East ViewFigure 683: South View

Figure 658: West ViewFigure 659: Road leading to site

Figure 667: South ViewFigure 668: West View

Figure 660: West View

Figure 669: South View

Figure 661: South ViewFigure 662: West ViewFigure 663: Road leading to site

Figure 670: East ViewFigure 671: South ViewFigure 672: West View

Figure 664: West ViewFigure 665: Road leading to site

Figure 673: South ViewFigure 674: West View

Figure 648: Sunrise on East

114

Figure 649: Road leading to siteFigure 650: Sunrise on East

Figure 651: Road leading to site

7.6 Climate Analysis Soil type

Murud soil

Climate

Hot and humid

Prevailing wind direction Average rainfall

North west, east

Average temperature

30.5 o C

1695 mm

Table 8: Description of Climatic Analysis

Sun Path Analysis

Figure 693: Sun Path Diagram

115

Average Rainfall The driest month is January. There is 0 mm of precipitation in January. With an average of 1695 mm, the most precipitation falls in July.

Figure 694: Average Rainfall

Average Temperature With an average of 30.5 °C, May is the warmest month. January has the lowest average temperature of the year. It is 23.2 °C.

Figure 695: Average Temperature

The climate of Mumbai is mostly hot and humid throughout the year with an average temperature of 30.5 degree Celsius and gets heavy rain showers from June to September, with average rainfall of 1695 mm. Since the rainfall is heavy for good 4 months, in design It becomes mandatory to shade maximum places and provide rain water harvesting.

116

7.7 Inference & design Solution

Sun path

Inference

Design Solution

Sun travels from

For maximum number

Shading devices and

east to west via

of hours, sun remains in

anti-glare solution on

south

south, producing harsh

southern façade.

rays and glare Dawn

06.13 AM

6.00 am is the suitable time for human to start

Sunrise

06.35 AM

their day, with sun rise and gather for assembly after sunrise at 7.00 am

Sunset

06.05 PM

Dusk

06.27 PM

Daylight

11h 30 m

duration

By 6 pm all the activity must stop.

The productive hours of

Invite north light,

day have natural light,

utilise daylight for all

which can be utilised to

activities, reduce

minimise the use of

spaces where

artificial light for 11h 30

artificial lighting

m

during days is required.

Equinox

20 March,

The instant of time when

Spiritual place must

24 September

the plane of Earth's

align to east west

equator passes through

axis, in order to invite

the centre of the Sun.

and celebrate the

This occurs twice each

first/last rays of sun

year

on the day of equinox.

Table 9: Inference & Design Solution

117

8.0 Design Consideration and area programs The design of this Monastery should be in accordance with the aims and objectives, with a particular emphasis on spiritual human growth. The proposed centre is referred to as a laboratory, with suitable infrastructure and atmosphere meant to draw maximum cosmic energy to help searchers in their search for eternal peace and happiness. The centre should be able to accommodate about 500 spiritual aspirants, spiritual leaders, administrative personnel, library personnel, educators, caretakers, and security personnel. The meditation hall and prayer hall, where mass meditation/prayer will take held, are the primary components. Meditation rooms, as well as dancing and yoga studios, are available. The practise also includes cooking rooms and a library resource centre. Disciples and visitors must stay in residential quarters. An educational facility will be linked to the centre in order to educate spirituality at an intellectual level for use in academic institutions and workplaces.

8.1 Tangible Requirements o

Administration Zone

o

Library

o

Meditation Center

o

Cafeteria

o

Dancing Zone

o

Temple

o

Yoga Garden

o

Prayer Hall

o

Healing Garden

o

Souvenir Shop

o

Training ground

o

Pond

o

Accommodation

o

Gymnasium

o

Mess/Dinning Hall

o

Open ground

o

Museum

o

Parking

o

Library

118

8.2 Program Distribution Adminsitration Zone 10%

Institional center 53%

Meditation Zone 37%

Figure 704: Pie chart showing Zone Distribution

Seminar room Boardroom 16% Figure 705: Satellite Image of siteFigure5% 706: Pie chart showing Zone Distribution

Master's Consultant Area 5%

Refreshment area 16% Figure 707: Pie chart showing Zone Distribution

Accomodatiion office 5% Transportation office 5%

Figure 708: Satellite Image of siteFigure 709: Pie chart showing Zone Distribution

Adminstation office 5%

Reception area 9%

Registration office 4% Waiting area 18%

help desk 7%

Figure 700: Program distribution in administration zone

Figure 701: Program distribution in administration zone

Public

Kitchen 5%

35% 42%

Figure 702: Program distribution in administration zone Semi- Public

Private Figure 703: Program distribution in administration zone 23%

Figure 696: Percentage of privacy level of administration zone

119 Figure 697: Percentage of privacy level

Adminsitration Zone 10%

Institional center 53%

Meditation Zone 37%

Figure 718: Pie chart showing Zone Distribution

Training Ground Figure 719: Pie chart showing Zone Distribution 23% Meditation Hall 55%

Figure 720: Pie chart showing Zone Distribution

Yoga garden 7%

Figure 721: Pie chart showing Zone Distribution

Dancing area 5% Healing garden 7% Ablutions 3% Figure 710: Program distribution in Meditation zone

0% 0% Figure 711: Program distribution in Meditation zone

Public Semi- Public

Figure 712: Program distribution in Meditation zone

Private Figure 713: Program distribution in Meditation zone

100%

Figure 714: Percentage of privacy level of Meditation Zone

120 Figure 715: Percentage of privacy level

Adminsitration Zone 10%

Institional center 53%

Meditation Zone 37%

Figure 723: Pie chart showing Zone Distribution

Ablutions Changing Room Figure 724: Dormitory (male) 4%Pie chart showing Zone Distribution 1% 22% Showers 2% Figure 725: Pie chart showing Zone Distribution

Gymnasium 8% Souvenir Shop 3%

Figure 726: Pie chart showing Zone Distribution

Dormitory (female) 22%

Music Studio 5%

Worship Studio 3% Museum 3%

Library 27%

Figure 727: Program distribution in Institutional zone

Figure 728: Program distribution in Institutional zone

Public

35%

41%

Semi- Public Figure 729: Program distribution in Institutional zone Private 24%

Figure 730: Program distribution in Institutional zone Figure 722: Percentage of privacy level of Institutional Zone

121

8.2 Architectural Brief Room name & Description & Hierarchy activity Configuration of spaces Administration Zone Reception area Public General Reception Area

Amount

Total Area (in sq. m)

1

50

Help desk

Public

1

40

Public

1

100

A Help Desk for the general public.

Waiting area Registration office

A public registration office.

SemiPrivate

1

25

Administration offices

Open-plan offices for the organization's human resources and finances.

Private

1

25

Transportation office

A Transportation Management office.

Private

Accommodation An office with the office purpose of providing accommodations.

25

SemiPrivate

1

25

Master’s Consultant Area

Area for spiritual master Semiconsultation. A waiting room Private must be provided in the space.

1

25

Seminar Room

Seminars can be held at Semithis location, which is also Private open to tourists. A single wide-open space will be used for official and informal gatherings by people of all ages.

1

90

Boardroom

Room for around 12 persons Semifor significant presentation Private and discussion.

1

30

Refreshment Area

With formal seats, small and big round tables, and a service counter and serving area.

Public

1

90

Kitchen

Delivery access is simple, Private there are no structural obstacles, floor drains, stainless steel

1

30

122

countertops and work surfaces, and the space is well-lit and naturally ventilated.

Cooking, washing, and preparation areas are situated to provide for proper space flow and access to the serving area.

Kitchen Storage Storage of Cleaning Private & Cleaning Store Supplies in Deep Freeze, Cold and Dry Rooms, and Open Shelves Bin Area Temporary storage of bins.

Private Store Archive and Private administrative work storage Ablutions Male: 4 WC, 2 basins, 2 Public urinals. Female: 4 WC, 4 basins.

Meditation Zone Meditation Hall Natural light and Public ventilation, as well as sufficient acoustics, characterise this openplan meditation area that can seat 250-500 spiritual aspirants. At the entrance to the meditation hall, there is a footwear area.

The centre axis of the hall leads to the seat of the spiritual Master, who presides over talks by sharing spiritual knowledge and meditation practises.

Training Ground Where they use to train Public their body and mind Yoga Garden Dedicatedly garden Public given to perform yoga Dancing Zone Performing dance and Public art 123

1

15

1

10 15

60

1

1200

1

500

1

150

1

100

Healing Garden Ablutions

Garden which is more Public focusing on the aura Male: 4 WC, 2 basins,2 Public urinals. Female: 7 WC, 4 basins.

1

150

2

70

1 1

1500 500

SemiPrivate

3

50

SemiPrivate

1

100

On shelves, there is a Public display of spiritual publications, books, and DVDs. The room must be large and feature a cashier's counter.

A mini-gym for activating Semiand strengthening the Private physical body. It is divided into general and specialised training stations. The room must

1

50

1

150

Paraplegic Museum Library: Archives

Worship Studios

Music Studio

Souvenir Shop

Gymnasium

Institutional Zone Public The library has Spiritual Public Books, as well as room for the librarian's office and circulation, as well as reading stations and computer stations.

Security checkpoints, reception desks, book loans and luggage storage for the reference library, counters in and out, and a copying room are also available.

Workshops equipped with work benches and tables.

Outdoor open landscape area access. Used in painting and other creative activities.

The music room is acoustically insulated and near to the dancing area.

124

Showers

Changing room Ablutions

be well-lit and wellventilated. It will have a view of the courtyard.

Small shower booths for Private either gender, especially after exercise.

Private Public Male: 4 WC, 2 basins, 2

2

35

1 2

10 70

urinals.

Female: 7 WC, 4 basins.

Accommodation Accommodation for SemiBlock disciples on spiritual Private retreats, visitors, delegates, or spiritual leaders. Caretakers and spiritual Masters will also be accommodated.

Dormitory for Private male Dormitory for Private female Master’s House Private Kitchen Private Dining Area Public Cafeteria Public Ponds Public Services Private Pump Room Private Electrical room Private RWH Private Other services Private Parking Public Table 10: Architectural Brief

125

400 400

1 1 1

300 100 300 100

50 50 60 500

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Eberhard, John. Brain Landscape: The Coexistence of Neuroscience Architecture. Oxford university press, 2008

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J. Siegel, Daniel. The Mindful Brain, Refection and attainment in the cultivation of well-being, 2007

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•

The Shrimad Bhagavad Gita, Chapter 18-Moksha Sanyas Yog, by Krishna Dvaipayana

Annexures 1. Development Plan of Panvel

2. Bhagavad Geeta, Chapter 18, Moksha Sanyas Yog अर्जुन उवाच | सन्नन्नयासस्य महाबाहो तत्त्वममच्छामम वेमितजम् | त्यागस्य च हृषीके श पृथक्के मशमनषूिन || 1||

सवुभतू ेषज येनैकां भावमव्ययमीक्षते | अमवभक्ां मवभक्े षज तज्ज्ञानां मवमद्ध सामत्त्वकम् || 20||

यत्तिग्रे मवषममव पररणामेऽमृतोपमम् | तत्सजखां सामत्त्वकां प्रोक्मात्मबजमद्धप्रसािर्म् || 37||

श्रीभगवानवज ाच | काम्याना​ां कमुणा​ां न्नयासां सन्नन्नयासां कवयो मवि:ज | सवुकमुफलत्यागां प्राहुस्त्यागां मवचक्षणा: || 2||

पृथक्त्वेन तज यज्ज्ञानां नानाभावान्नपथृ मववधान् | वेमत्त सवेषज भतू ेषज तज्ज्ञानां मवमद्ध रार्सम् || 21||

मवषयेमन्नद्रयसांयोगाद्यत्तिग्रेऽमृतोपमम् | पररणामे मवषममव तत्सजखां रार्सां स्मृतम् || 38||

यत्तज कृ त्स्नविेकमस्मन्नकाये सक्महैतजकम् | अतत्त्वाथुविल्पां च तत्तामसमिज ाहृतम् || 22||

यिग्रे चानजबन्नधे च सजखां मोहनमात्मन: | मनद्रालस्यप्रमािोत्थां तत्तामसमजिाहृतम् || 39||

मनयतां सङ् गरमहतमरागद्वेषत: कृ तम् | अफलप्रेप्सजना कमु यतत्सामत्त्वकमजच्यते || 23||

न तिमस्त पृमथव्या​ां वा मिमव िेवेषज वा पजन: | सत्त्वां प्रकृ मतर्ैमजुक्ां यिेमभ: स्यामत्त्रमभगजुणै: || 40||

यत्तजकामेप्सजना कमु साहङ् कारे ण वा पजन: | मियते बहुलायासां तद्रार्समजिाहृतम् || 24||

ब्राह्मणक्षमत्रयमवशा​ां शूद्राणा​ां च परन्नतप | कमाुमण प्रमवभक्ामन स्वभावप्रभवैगजुणै: || 41||

अनजबन्नधां क्षयां महसां ामनपेक्ष्य च पौरुषम् | मोहािारभ्यते कमु यतत्तामसमजच्यते || 25||

शमो िमस्तप: शौचां क्षामन्नतरार्ुवमेव च | ज्ञानां मवज्ञानमामस्तक्यां ब्रह्मकमु स्वभावर्म् || 42||

मजक्सङ् गोऽनहवां ािी धृत्यजत्साहसममन्नवत: | मसिध्​् यमसिध्​् योमनुमवुकार: कताु सामत्त्वक उच्यते || 26||

शौयं तेर्ो धृमतिाुक्ष्यां यजद्धे चाप्यपलायनम् | िानमीश्वरभावश्च क्षात्रां कमु स्वभावर्म् || 43||

रागी कमुफलप्रेप्सजलब्जु धो महसां ात्मकोऽशजमच: | हषुशोकामन्नवत: कताु रार्स: पररकीमतुत: || 27||

कृ मषगौरक्ष्यवामणज्यां वैश्यकमु स्वभावर्म् | पररचयाुत्मकां कमु शद्रू स्यामप स्वभावर्म् || 44||

न द्वेष्ट्यकजशलां कमु कजशले नानजषज्र्ते | त्यागी सत्त्वसमामवष्टो मेधावी मछन्ननसांशय: || 10||

अयजक्: प्राकृ त: स्तब्ध: शठो नैष्कृ मतकोऽलस: | मवषािी िीर्ुसूत्री च कताु तामस उच्यते || 28||

स्वे स्वे कमुण्यमभरत: समां समद्धां लभते नर: | स्वकमुमनरत: मसमद्धां यथा मवन्निमत तच्छृ णज || 45||

न मह िेहभृता शक्यां त्यक्ांज कमाुण्यशेषत: | यस्तज कमुफलत्यागी स त्यागीत्यमभधीयते || 11||

बद्ध ज ेभेिां धृतेश्चैव गणज तमिमवधां शृणज | प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्र्य || 29||

यत: प्रवृमत्तभुतू ाना​ां येन सवुममिां ततम् | स्वकमुणा तमभ्यच्यु मसमद्धां मवन्निमत मानव: || 46||

प्रवृमत्तांच मनवृमत्तां च कायाुकाये भयाभये | बन्नधां मोक्षां च या वेमत्तबजमद्ध: सा पाथु सामत्त्वकी || 30||

श्रेयान्नस्वधमो मवगजण: परधमाुत्स्वनजमष्ठतात् | स्वभावमनयतां कमु कजवुन्ननाप्नोमत मकमल्बषम् || 47||

यया धमुमधमं च कायं चाकायुमेव च | अयथावत्प्रर्ानामत बजमद्ध: सा पाथु रार्सी || 31||

सहर्ां कमु कौन्नतेय सिोषममप न त्यर्ेत् | सवाुरम्भा मह िोषेण धमू ेनामवनररवावृता: || 48||

अधमं धमुमममत या मन्नयते तमसावृता | सवाुथाुमन्नवपरीताश्चां बजमद्ध: सा पाथु तामसी || 32||

असक्बजमद्ध: सवुत्र मर्तात्मा मवगतस्पृह: | नैष्कम्युमसमद्धां परमा​ां सन्नन्नयासेनामधगच्छमत || 49||

धृत्या यया धारयते मन:प्राणेमन्नद्रयमिया: | योगेनाव्यमभचाररण्या धृमत: सा पाथु सामत्त्वकी || 33||

मसमद्धां प्राप्तो यथा ब्रह्म तथाप्नोमत मनबोध मे | समासेनैव कौन्नतेय मनष्ठा ज्ञानस्य या परा || 50||

र्र्ा तु धर्यकार्ार्ायन्धृत्र्ा धारर्तेऽर्ुयन | प्रसङ् गेन फलाकाङ् क्षी धृभत: सा पार्य रार्सी || 34||

बजिध्​् या मवशजद्धया यजक्ो धृत्यात्मानां मनयम्य च | शब्िािीमन्नवषया​ांस्त्यक्त्वा रागद्वेषौ व्यजिस्य च || 51||

यया स्वप्नां भयां शोकां मवषािां मिमेव च | न मवमजञ्चमत िमज ेधा धृमत: सा पाथु तामसी || 35||

मवमवक्सेवी लघ्वाशी यतवाक्कायमानस: | ध्यानयोगपरो मनत्यां वैरावयां समजपामश्रत: || 52||

सजखां मत्विानीं मत्रमवधां शृणज मे भरतषुभ | अभ्यासाद्रमते यत्र ि:ज खान्नतां च मनगच्छमत || 36||

अहङ् कारां बलां िपं कामां िोधां पररग्रहम् | मवमच्ज य मनमुम: शान्नतो ब्रह्मभयू ाय कल्पते || 53||

सवुभतू ेषज येनैकां भावमव्ययमीक्षते |

यत्तिग्रे मवषममव पररणामेऽमृतोपमम् |

त्याज्यां िोषवमित्येके कमु प्राहुमुनीमषण: | यज्ञिानतप:कमु न त्याज्यमममत चापरे || 3|| मनश्चयां शृणज मे तत्र त्यागे भरतसत्तम | त्यागो मह पजरुषव्याघ्र मत्रमवध: सम्प्रकीमतुत: || 4|| यज्ञिानतप:कमु न त्याज्यां कायुमवे तत् | यज्ञो िानां तपश्चैव पावनामन मनीमषणाम् || 5|| एतान्नयमप तज कमाुमण सङ् गां त्यक्त्वा फलामन च | कतुव्यानीमत मे पाथु मनमश्चतां मतमत्तज मम् || 6|| मनयतस्य तज सन्नन्नयास: कमुणो नोपपद्यते | मोहात्तस्य पररत्यागस्तामस: पररकीमतुत: || 7|| ि:ज खममत्येव यत्कमु कायक्लेशभयात्यर्ेत् | स कृ त्वा रार्सां त्यागां नैव त्यागफलां लभेत् || 8|| कायुममत्येव यत्कमु मनयतां मियतेऽर्जुन | सङ् गां त्यक्त्वा फलां चैव स त्याग: सामत्त्वको मत: || 9||

अमनष्टममष्टां ममश्रां च मत्रमवधां कमुण: फलम् | भवत्यत्यामगना​ां प्रेत्य न तज सन्नन्नयामसना​ां क्वमचत् || 12|| पञ्चैतामन महाबाहो कारणामन मनबोध मे | साङ् ख्ये कृ तान्नते प्रोक्ामन मसद्धये सवुकमुणाम् || 13|| अमधष्ठानां तथा कताु करणां च पृथमववधम् | मवमवधाश्च पृथक्चेष्टा िैवां चैवात्र पञ्चमम् || 14|| शरीरवाङ्मनोभिर्यत्कर्य प्रारिते नर: | न्र्ाय्र्ं वा भवपरीतं वा पञ्चैते तस्र् हेतव: || 15|| तत्रैवं सभत कतायरर्ात्र्ानं के वलं तु र्: | पश्र्त्र्कृ तबुभित्वान्न स पश्र्भत दर्ु भय त: || 16|| यस्य नाहङ् कृ तो भावो बमज द्धयुस्य न मलप्यते | हत्वाऽमप स इमा​ाँल्लोकान्नन हमन्नत न मनबध्यते || 17|| ज्ञानां ज्ञेयां पररज्ञाता मत्रमवधा कमुचोिना | करणां कमु कतेमत मत्रमवध: कमुसांग्रह: || 18|| ज्ञानां कमु च कताु च मत्रधैव गजणभेित: | प्रोच्यते गजणसङ् ख्याने यथावच्छृ णज तान्नयमप || 19||

ब्रह्मभतू : प्रसन्ननात्मा न शोचमत न काङ् क्षमत | सम: सवेषज भतू ेषज मद्भमक्ां लभते पराम् || 54||

अर्जुन उवाच | नष्टो मोह: स्मृमतलुब्धा त्वत्प्रसािान्नमयाच्यजत | मस्थतोऽमस्म गतसन्निेह: कररष्ये वचनां तव || 73||

भक्त्या माममभर्ानामत यावान्नयश्चामस्म तत्त्वत: | ततो मा​ां तत्त्वतो ज्ञात्वा मवशते तिनन्नतरम् || 55||

सञ्र्य उवाच | इत्यहां वासजिवे स्य पाथुस्य च महात्मन: | सांवािममममश्रौषमद्भजतां रोमहषुणम् || 74||

सवुकमाुण्यमप सिा कजवाुणो मिव्​् यपाश्रय: | मत्प्रसािािवाप्नोमत शाश्वतां पिमव्ययम् || 56|| चेतसा सवुकमाुमण ममय सन्नन्नयस्य मत्पर: | बजमद्धयोगमजपामश्रत्य ममच्चत्त: सततां भव || 57|| ममच्चत्त: सवुिगज ाुमण मत्प्रसािात्तररष्यमस | अथ चेत्वमहङ् कारान्नन श्रोष्यमस मवनङ् क्ष्यमस || 58|| यिहङ् कारमामश्रत्य न योत्स्य इमत मन्नयसे | ममथ्यैष व्यवसायस्ते प्रकृ मतस्त्वा​ां मनयोक्ष्यमत || 59|| स्वभावर्ेन कौन्नतेय मनबद्ध: स्वेन कमुणा | कतजं नेच्छमस यन्नमोहात्कररष्यस्यवशोऽमप तत् || 60|| ईश्वर: सवुभतू ाना​ां हृद्देशऽे र्जुन मतष्ठमत | भ्रामयन्नसवुभतू ामन यन्नत्रारूढामन मायया || 61|| तमेव शरणां गच्छ सवुभावेन भारत | तत्प्रसािात्परा​ां शामन्नतां स्थानां प्राप्स्यमस शाश्वतम् || 62|| इमत ते ज्ञानमाख्यातां गजह्याद्गजह्यतरां मया | मवमृश्यैतिशेषेण यथेच्छमस तथा कजरु || 63|| सवुगजह्यतमां भयू : शृणज मे परमां वच: | इष्टोऽमस मे दृढमममत ततो वक्ष्यामम ते महतम् || 64|| मन्नमना भव मद्भक्ो मद्यार्ी मा​ां नमस्कजरु | मामेवैष्यमस सत्यां ते प्रमतर्ाने मप्रयोऽमस मे || 65|| सवुधमाुन्नपररत्यज्य मामेकां शरणां व्रर् | अहां त्वा​ां सवुपापेभ्यो मोक्षमयष्यामम मा शचज : || 66|| इिां ते नातपस्काय नाभक्ाय किाचन | न चाशजश्रूषवे वाच्यां न च मा​ां योऽभ्यसूयमत || 67|| य इिां परमां गजह्यां मद्भक्े ष्वमभधास्यमत | भमक्ां ममय परा​ां कृ त्वा मामेवैष्यत्यसश ां य: || 68|| न च तस्मान्नमनजष्येषज कमश्चन्नमे मप्रयकृ त्तम: | भमवता न च मे तस्मािन्नय: मप्रयतरो भमज व || 69|| अध्येष्यते च य इमां धम्यं सवां ािमावयो: | ज्ञानयज्ञेन तेनाहममष्ट: स्यामममत मे ममत: || 70|| श्रद्धावाननसयू श्च शृणयज ािमप यो नर: | सोऽमप मजक्: शजभा​ाँल्लोकान्नप्राप्नजयात्पजण्यकमुणाम् || 71|| कमच्चिेतच्रुतां पाथु त्वयैकाग्रेण चेतसा | कमच्चिज्ञानसम्मोह: प्रनष्टस्ते धनञ्र्य || 72|

व्यासप्रसािाच्रुतवानेतद्गजह्यमहां परम् | योगां योगेश्वरात्कृ ष्णात्साक्षात्कथयत: स्वयम् || 75|| रार्न्नसस्ां मृत्य सस्ां मृत्य सवां ािममममद्भजतम् | के शवार्ुनज यो: पण्ज यां हृष्यामम च महज मु ुहज :ु || 76|| तच्च सांस्मृत्य सांस्मृत्य रूपमत्यद्भजतां हरे : | मवस्मयो मे महानरार्न्नहृष्यामम च पजन: पजन: || 77|| यत्र योगेश्वर: कृ ष्णो यत्र पाथो धनजधुर: | तत्र श्रीमवुर्यो भमू तध्रवज ा नीमतमुमतमुम || 78||

अर्जुन उवाच | नष्टो मोह: स्मृमतलुब्धा त्वत्प्रसािान्नमयाच्यजत | मस्थतोऽमस्म गतसन्निेह: कररष्ये वचनां तव || 73|| सञ्र्य उवाच | इत्यहां वासजिवे स्य पाथुस्य च महात्मन: | सांवािममममश्रौषमद्भजतां रोमहषुणम् || 74|| व्यासप्रसािाच्रुतवानेतद्गजह्यमहां परम् | योगां योगेश्वरात्कृ ष्णात्साक्षात्कथयत: स्वयम् || 75|| रार्न्नसस्ां मृत्य सस्ां मृत्य सवां ािममममद्भजतम् | के शवार्ुनज यो: पण्ज यां हृष्यामम च महज मु ुहज :ु || 76|| तच्च सांस्मृत्य सांस्मृत्य रूपमत्यद्भजतां हरे : | मवस्मयो मे महानरार्न्नहृष्यामम च पजन: पजन: || 77|| यत्र योगेश्वर: कृ ष्णो यत्र पाथो धनजधुर: | तत्र श्रीमवुर्यो भमू तध्रवज ा नीमतमुमतमुम || 78||