DEPT.

OF ARCHITECTURE
AND REGIONAL PLANNING
INDIAN INSTITUTE OF
TECHNOLOGY, KHRAGPUR

AMOL SAMPATRAO HOLEY

09AR6022

UNDER THE GUIDANCE OF:

PROF. JAYDEEP BURMAN

[TULSHIBAUG-MANDAI: THE LOSS OF SYMBOLISM]

[ ABSTRACT

Conveying certain facts or messages symbolically has always been attempted in various fields related
to art. Height/ vertical elements have since long ages been a symbol of victory or power. This symbol
was well incorporated when building the Tulshibaug Temple in Pune and again when building the
Mandai to dominate the temple. Conservation should aim at not merely conserving the structures,
but also the messages associated with them. ]
1
 TULSHIBAG- MANDAI AREA, PUNE.

INTRODUCTION

The study area is a part of Shukrawar Peth, located in the very heart of Pune. It has been
witness to major historical events in the city. A number of structures representing the
particular eras in which they were built are present here, be it the Peshwa period, the British
or the post Independence period. The area is a congested core of the city, with a number of
markets thriving and flanked by busy roads like Laxmi Road towards the north, Shivaji Road
towards the east and Bajirao Road toward the west. The markets range from a vegetable
market, ladies’ shopping lanes, and utensils market to jewellery and clothings markets.

The area is always vibrating with life as it is a seat of a number of socio-cultural activities,
like Ganeshotsav, Gokulashtami, Ram Navami etc.

LAXMI ROAD

CITY POST

ARYAN PARKING

VISHRAMBAUG
WADA

TULSHIBAUG
TEMPLE COMPLEX MAHATMA PHULE
MANDAI

BAJIRAO ROAD MINERVA NEW MANDAI SHIVAJI ROAD

PARKING

2
The structures built in various periods of history, hold a number of symbolic elements in
them. The most dramatic being the symbolism intentionally incorporated in the duo
Tulshibaug Mandir- Mahatma Phule Mandai. To understand how the superiority of the
British over the Peshwas was symbolised in Mandai one must first understand symbolism and
how it is used in various fields and then the history of the city. The history will also reveal
how the perception of symbolism has changed over the years.

3
SYMBOLISM

Symbolism is an art style developed in the late 19th century

characterized by the incorporation of symbols and ideas, usually
spiritual or mystical in nature, which represent the inner life of
people.

There is a systematic use of recurrent symbols or images in a In dance: the various

work to create an added level of meaning. ‘Mudras’ in Indian Classical
dance
Symbols give meaning to an object, plant, or animal. For
example, the two upright stones in the Zen Garden could
symbolize a man and a woman standing on the shore of a river.

Symbolism began as a reaction to the literal representation of

subjects preferring to create more suggestive and evocative
works. It had its roots in literature with poets such as Baudelaire
believing ideas and emotions could be conveyed not only
through the meaning of words but also in their sound and
rhythm.

In symbolism concrete objects can be used to represent an In Architecture: Jewish

abstract idea or concept. Museum, Berlin. Symbolism
through connecting lines and
Symbolism is the systematic or creative use of arbitrary symbols void spaces

as abstracted representations of concepts or objects and the

distinct relationships in-between, as they define both context and
the narrower definition of terms. In a narrow context,
"symbolism" is the applied use of any iconic representations that
carry particular conventional meanings.

Verticality: has been the

symbol of victory, power and
might since ages

In Religion: the swastika

In Planning: Chandigarh, City as
symbolizes, in various contexts: 4
a human being
luck, the sun, Brahma
HISTORY

UNDER THE PESHWAS

The 1700’s when the Peshwas ruled was the Golden Period in the history of Pune. After
Balaji Vishwanath, the Prime Minister of the Chhatrapati of Satara, Bajirao I became the
Peshwa. In search of a better capital town, he shifted base from Saswad to Pune in the early
1700’s. Shaniwar Wada was constructed, new wards (Peths) were set up, a number of Wadas
came up, and the Katraj aqueduct which brought water from Katraj Lake right upto Shaniwar
Wada was laid. More importantly a typical ‘Puneri’ Brahmanical culture developed during
the times of the Peshwas.

Under the Peshwas not only did the city thrive,

but also the Maratha Empire expanded and
reached right up to the thresholds of Delhi. It is
said that the history of the nation would have
been quite different if the Peshwas had not lost
to Ahmed Shah Abdali in the Third Battle of
Panipat in 1761. The effects of the battle were
deep. Apart from checking the expansion of the
Maratha Empire, it gave a serious blow to the
morale of the rulers as well as the general
public.
Map showing extent of the Maratha
Empire (in yellow), under the Peshwas

TULSHIBAG MANDIR COMES UP: SYMBOLISM OF THE PAST GLORY

It was in the wake of this hour that Naro Appaji Khire, an administrator in the Peshwa Court,
decided to build a Ram Mandir in 1763. He owned a garden/ orchard called the Tulshibaug in
Shukrawar Peth. The Ram Mandir came up in the corner of this garden. To symbolically
remind the people of the glory of the Maratha Empire and to boost their morale in some way,
the Shikhara of the temple was intentionally kept high. It is still the highest in Maharashtra.

The temple was set in the then outskirts of the city, amidst natural settings of gardens and
orchards such as the Khasgiwale Baug, Vishram Baug, with the Ambil Odha on the western
side. A few wadas of the elite were also located here. Gradually the temple grew in
5
 importance in the social life of ‘Punekars’, especially the ladies. It proved as a space of
retreat for the ladies who were mostly indoors, engrossed in the daily chores.

Tulshibaug thus had a great place in the socio cultural life of the city. There was a certain
emotional pride of the citizens attached with it.

Later other structures such as the Rameshwar temple built by the Khasgiwales and the
Wishrambaug Wada came up in the area.

The height of the Shikhara of the temple: symbolising the glory of the Maratha history.

UNDER THE BRITISH

In 1818, the British took over the Peshwas and the city came under the rule of the Whites.
Although the British based themselves in the Cantonment, the older parts were affected due
to some of their policies. The Shaniwar Wada was largely neglected, and finally a fire razed
the palace to the grounds. A number of new structures came up in the vicinity of the
Tulshibaug Temple complex, like the Nagar Wachan Mandir which is a library and the City
Post.

It became difficult for the Tulshibaugwales and

the Khasgiwales to maintain the huge gardens.
Maintaining the temple complex too became
difficult for the Tulshibaugwales. The ‘Owrya’ or
the spaces in the outer walls of the complex were
rented out as shops for revenue generation. A
utensils market soon picked up, owing to the
presence of ladies who used the complex as a Shops came up in the temple precincts to
social interaction space. generate revenue for maintenance of the
temple

6
 MANDAI COMES UP: SYMBOLISM OF MIGHT

A vegetable market thrived in front of the Dilli Darwaja of Shaniwar Wada. The British
decided to relocate it. The site selected was in front of the Tulshibaug temple, where once
was the Khasgiwale Baug. This move received tremendous opposition from the local leaders
like Mahatma Jotirao Phule. It was argued that the revenue being spent on constructing it was
unnecessary and unjustified.

The British were adamant, and the structure, then known as the Reay Market came up. The
British knew the importance of the Tulshibaug temple. They intentionally chose a site
opposite the temple. To symbolise their might, the height of the structure was kept taller than
the shikhara of the Tulshibaug Mandir. The overall form of the market as well dominated the
temple building, which looked feeble in front of it.

The form and height of Mandai dominating the Tulshibaug temple: symbolically showing the might of the British.

Finally the Reay Market was constructed and slowly accepted by the public. Initially the
central octagonal spire housed the Pune Municipal Office. The eight arms still house a
vegetable market.

POST INDEPENDENCE: LOSS OF SYMBOLISM

After Independence, the boundaries of Pune began to expand and the population grew. The
markets continued to prosper, now with a greater speed. Mandai was already absorbed in the
fabric of the town, well accepted by the people as their own. In fact after Independence, the
fact of irony is that Mandai was renamed after Mahatma Jotirao Phule, the very one who had
opposed its construction.

INCREASE IN CONGESTION

The area is bounded by Shivaji Road, Laxmi Road and Bajirao road. All three are major
connecting routes. There is always heavy traffic on these routes. Apart from this traffic, the
area itself attracts people to the markets. To ease the traffic conditions, Shivaji Road and
Bajirao Road have been declared one way. In spite of this the congestion continues to grow.
7
 The parking conditions are bad. Two parking towers
had to be built for accommodating the growing
number of vehicles. These parking towers show
absolute no consideration for the heritage
monuments around them.
The Aryan Parking Tower near
Mandai

Tulshibaug Market Lanes

LOSS OF SCALE

This area having a mixed land use has a high population density. The British built the spire of
the Mandai taller than the Shikhara of Tulshibaug temple. Now taller structures surround the
Mandai. No height restrictions are imposed on the new structures coming up. The original
scale of the area no longer exists. The width of the roads continues to remain the same in
spite of the increase in traffic and heights of the structures.

Loss of scale: leading to loss in the symbolism.

SOCIO CULTURAL

The Tulshibaug – Mandai area holds an important position in the socio- cultural life of Pune.
A number of festivals like Ganeshotsav, Janmashtami and Ramnavami draw people from all
over the city to this area each year.
8
 The most significant festival is Ganeshotsav. The most important ‘Ganeshotsav Mandals’ of
Pune like the Dagdusheth, Mandai, Hutatma Babu Genu Mandals are in this area. This
festival pulls thousands of people who come in the evenings to watch the decorations done by
these Mandals. At the end of the 10 day festivities, a procession leaves for the ‘Ganesh
Visarjan’ (immersion of the Ganesh idol in the river). The traffic needs to be diverted for
these activities each year.

These Ganeshotsav Mandals also organise Dahi Handi during Janmashtami festival. This
event also attracts thousands. Ramnavami is being celebrated in the Tulshibaug Temple since
a long time.

Religious festivals attract thousands to the area.

OTHER ISSUES

The structures as such are well conserved. Both the Mandai and Tulshibaug are structurally
still sound. The temple complex maintains its sanctity, and is a total contrast to chaos outside.
But the residential and commercial structures in the temple complex seem to be ageing. Since
the whole temple complex is privately owned by the Tulshibaugwales, the Pune Municipal
Corporation can do little in this context.

Additions like nameplates and digital clock on Mandai. Billboards blocking view of Mandai from strategic locations.

9
The PMC has put up two name plates bearing the name ‘Mahatma Phule Mandai’ and a
digital clock on the Mandai. These are visually damaging the beauty of Mandai, as they do
not respond to the architectural style of the structure.

Billboards, advertisement boards are erected haphazardly, barring the view of the structures
from many places.

RESTORING THE SYMBOLISM

 Controlling the traffic congestion.

o The proposed widening of Shivaji Road should be implemented.

o The road connecting Shivaji Road and Bajirao Road should be made one way.

 Imposing height restrictions on the future constructions.

o From certain parts, Mandai still has clear sky for background and is not
overpowered by taller structures behind. Without height restrictions even this
will be lost.

 Controlling the positions and heights of advertisements, billboards.

 Due to lack of space in Mandai, many temporary stalls are erected in the precincts.

o Well designed stalls which will respond sympathetically to the architectural

character of Mandai should be provided.

o The heights and positions of these stalls should not bar the view of Mandai.

REFERENCES

Avinash Sovani, Harawlele Pune.

Samita Gupta, Jayashree Diddee; Pune Queen of Deccan

http://www.cleanlanguage.co.uk

http://en.wikipedia.org

http://www.librarything.com

10