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Banaras, the Cultural Capital of India: Visioning Cultural Heritage and

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Singh, Rana P.B. and Rana, Pravin S. (2017, f.c.). Banaras, the Cultural Capital of India: Visioning
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Banaras, the Cultural Capital of India: Visioning Cultural

Heritage and Planning

Prof. Rana P.B. Singh Dr. Pravin S. Rana

Ex-Professor of Geography (spel. Cultural & Assistant Professor in Tourism Management,
Heritage Studies), Department of Geography Vocational Courses, Faculty of Arts
Banaras Hindu University, Banaras Hindu University,
Varanasi, UP 221005, India Varanasi, UP 221005, India
Email: [email protected] Email: [email protected]

Abstract. From India 35 properties are enlisted in WH List (till October 2016), however ‘The
Riverfront Ghats of Varanasi’ has not yet been proposed for inclusion, mostly due to political
complexity and lack of strong movement from the stakeholders. Framing tourism and cultural
development in holistic frame for national and international resource within the purview of the
ancient roots of heritage properties and traditions of spirituality, sacrality and pilgrimages that
have a long tradition and continuity in India, the government of India has recently
conceptualised programme of HRIDAY and PRASAD with an aim to strengthen and promote
the heritage sites and centres of pilgrimage-tourism in making the environment green and
sustainable while befitting into the roots of culture, traditions and society and also image of
the site. This essay attempts to critically examine the rationales for proposing Varanasi as a
heritage city in the WH List and the problems faced in this process since last fifteen years. In
this context the status of Varanasi on the scale of UNESCO-WH List, the implications of the
past and on-going Master Plans and City Development Plan, governance strategies and issues
of public awareness are examined and appraised. Under modern pace of urban planning, the
key issues of heritage values and their conservation are put at the margin. The narrative and
stories explained here will further help in making conservation strategy for other historic-
heritage cities in South Asia.

Keywords: dharohara, heritage planning, HRIDAY, contestation, Master Plan, PRASAD,

public participation, SDGs, Smart City.

1. India’s Heritage Scenario

In the Indian tradition, heritage is called ‘dharohara’, which is a combination of two words,
i.e. dharā- (‘the mother earth, Prithvī/ Lord Vishnu who holds’), and -ihara (‘endeavour of
identity through time’). The word also carries the meaning of ‘bearing’ and ‘preserving’ the
surface of the earth. Prithvi is also called dharā, dhrī, dhartī, dhrithrī, meaning that which
holds everything (see Shathapatha Brāhmana, a Vedic text, dated circa 5th century BCE:
10.56.6; 10.59.25; 10.68.48). That is a way to explain it, i.e. in terms of the ‘root’ (‘shrota’)
and ‘identity’ (‘asmitā’). The word also signifies a framework, of continuity of
interconnectedness and a personality of culture; in terms of space it combines the microspace,
site (sthān), the extended space, habitat (paryāvāsa, extended as ‘dwellingness’) and the
regional projection, territory (parikshetra), and ultimately the link to terrestrial and the cosmos
(brahmānda). Additionally, it also connotes the tangible, intangible and visual attributes. In
other contexts the word ‘dharohara’ also refers to spatial-functional symbol that links
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 2

‘locality’ and ‘universality’, consisting of four hierarchically covering layers, viz. sthān (site),
parikshetra (defined territory), sīmānta (border transition), and brahmānda (cosmos).
Altogether the Indian word ‘dharohara’, thus connotes a wide and expanded frame,
therefore it should be better translated as ‘heritagescapes’ [mostly in plural] and to be
explained in the purview of ‘heritage ecology’ in relation to “deep-spiritual geography” (Singh
1995, p. 197). It possesses the “spirit” of spirituality and interconnectedness that have roots in
the past giving messages, existence in present promoting experiences, and envisioning the
future, what is called ‘sanātana’ (Essenceness-Beingness-Becomingness) that in passage of
time and space represents the eternity. This works in a unified totality for psychological
well-being or soul and spiritual healing (see Singh 2009a). It is to be noted that the Sanskrit
word ‘sanātana’ denotes that which always is, and has neither beginning nor end, i.e. that
which is eternal. This may be compared with the philosophy of sustainability that carries the
seeds of “existence-maintenance-continuity” (sandhrita and/or samposhita).
The word dharohara is also used differently in various regions of India and in contexts
such as ascendancy, continuity of tradition, property rights, monuments, etc. It stands for
wholeness, but also ‘holiness’ (referring to sacred attachment and site of divine feeling) (see
Singh and Rana 2011). However, one should keep in mind that in Indian thought the lifeways
have always been prescribed under the purview of dharma. Dharma denotes “the natural way”
of all kinds of objects and realities. For example, the dharma of wind is to blow, the dharma
of water is to flow, …. the dharma of honey is sweetness …, so the dharma of human being is
to save the dharohara and sustainably transfer it to the coming generations. This is the
sanātan dharma ― the Eternal Natural Way of “existence-maintenance-continuity”. In
Eurocentric philosophy, however, such ideas are often projected and propagated as “static,
despotic, and irrelevant to world history” (Said 1993, p. 198).
Out of 1052 heritage sites in the world (as on 31 December 2016; cf. Table 1), 35
heritage properties (Cultural 26, Natural 8, Mixed 1) from India are included in the World
Heritage List (cf. Table 2, Fig. 1). However, the Indian government has declared 150 places as
national heritage sites on the basis of the criteria adopted by the Archaeological Survey of
India (ASI).

Table 1. UNESCO World Heritage Properties; as on 31 December 2016.

represented
% of total

State Party
Cultural

Natural

Zone
Mixed

Total

Africa 48 37 5 90 9 33
Arab States 73 5 3 81 8 18
Asia-Pacific 172 62 12 246* 23 36
Europe & North America 426 62 10 498* 47 50
(including Israel, Russia)
Latin America & Caribbean 95 37 5 137* 13 28
TOTAL 814 203 35 1052 100 165
Source: UNESCO WHL, 31 December 2016 updated; see http://whc.unesco.org/en/list/stat/
* The property “Uvs Nuur Basin” (Mongolia, Russian Federation) is a trans-regional property located
in Europe and Asia and the Pacific region. It is counted here in the Asia and the Pacific region.
* The property “The Architectural Work of Le Corbusier, an Outstanding Contribution to the Modern
Movement” (Argentina, Belgium, France, Germany, India, Japan, Switzerland) is a trans-regional
property located in Europe, Asia and the Pacific and Latin America and the Caribbean region. It is
counted here in the Europe and North America.

In India, the Archaeological Survey of India (ASI), the Indian National Trust for Art,
Culture and Heritage (INTACH) and Indian Heritage Society (HIS) are the prime
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 3

organisations responsible for protection, conservation and preservation of heritage sites. It is

claimed that the ASI has not been maintaining traditional conservation practices and was
exceeding its brief by setting up unnecessary structures, and that the comprehensive heritage
environmental plan has not been taken into account.

Table 2. India: Heritage Properties as in Unesco World Heritage List, December 2016 (Fig.
1).
Se. Category No. Heritage Properties (Year of inscription)
Cultural Heritage
1. Fort, Palaces, Tomb 7 Taj Mahal (1983), Agra Fort (1983), Fatehpur Sikri
(1986), Humayun’s Tomb, Delhi (1993), Qutb Minar
complex, Delhi (1993), Red Fort Complex (2007),
seven Hill Forts of Rajasthan (2013)
2. Monuments 5 Mahabalipuram (1984), Hampi (1986), Khajuraho
(1986), Pattadakal (1987), Rani ki Vav (The Queen's
Stepwell) at Patan (2014)
3. Caves, ancient 3 Ajanta Caves (1983), Ellora Caves (1983), Elephanta
murals Caves (1987)
4. Buddhist 3 Sanchi (1989), Mahabodhi Temple Complex at Bodh
Monuments Gaya (2002), Nalanda monuments (2016)
5. Ancient temples 2 Sun Temple at Konarak (1984), Great Chola
Temples: Gangaikonda, Airateshvara, Brihadeshvara
(1987)
6. Archaeological 2 Rock Shelters of Bhimbetka (2003), Champaner-
Landscape Pavagarh Park (2004)
7. Mountain Railways 1 Darjeeling (1999), Nilgiri Mountain Railway (2005),
(counted as one group) Kalka-Shimla (2008)
8. Church 1 Churches and Convents of Goa (1986)
9. British Architecture 1 Chhatrapati Shivaji Terminus (formerly Victoria
Terminus) (2004)
10. Architectural 1 Jaipur (2010; and also at Delhi, Mathura, Ujjain and
astronomical Varanasi, mid 18th century)
observatory
-- Total 26 -----
Natural Heritage
1. Natural Park 5 Keoladeo (1985), Nanda Devi and Valley of Flowers
(1988), Sundarbans (1987), Great Himalayan
National Park at Kulu, H.P. (2014),
Khangchendzonga National Park in Sikkim (2016)
2. Sanctuary 2 Manas Wildlife Sanctuary (1985), Kaziranga
Wildlife Sanctuary (1985) ,
3. Biological diversity 1 Western Ghats, ca 1600km mountain range,
hotspots consisting Sahyadri, Karnataka, and Nilgiri (2012)
-- Total 8 -----
Mixed Heritage
1. Le Corbusier’s 1 Urban and Architectural Works of Le Corbusier in
works in Chandigarh Chandigarh (2016)
-- TOTAL (all) 35 -----
Source: ASI Reports, collated by the authors; see http://whc.unesco.org/en/statesparties/in ;
also Singh and Singh 2011, p. 95.
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 4

Fig. 1. India: Unesco World Heritage sites, December 2016.

In its projects, INTACH emphasises that India’s living culture is becoming

compromised somewhere on the way between India’s historical continuity and India’s
acceptance of modernity. Planning strategy should therefore follow a middle path, maintaining
the harmony of deeply implanted culture while at the same time taking into account of future
urban development. The connotation of terms like ‘area conservation’, ‘heritage zoning’, and
‘heritage ecology’ reflects of this approach. Varanasi is taken here as an example to illustrate
re-reading the place of cultural continuity and its significance in terms of spirit of place, and
role in the present context of overall planning in the purview of heritage.

2. Varanasi: The Master Plan and Heritage Zones

People say, “By seeing Banaras, one can see as much of life as the whole India can
show”. In fact, Banaras is an archetype of all India, but it is full of complexity and contrasts
resulting too difficult in comprehension for those who stand outside the Indian tradition.
Vārānasi, popularly called Kāshi or Banāras (spelt as Benares in anglicised way), known as
the Cultural Capital and Heritage city of India and one of the oldest living cities of the world,
records a continuous settlement history since ca. 1000 BCE. However, the present city has
grown mostly during the early 18th century. Varanasi acquired status of a ‘million+ city’ (as
Urban Agglomeration, VUA) in 1991 and recorded a population of 1,435,113 people in 2011
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 5

that spread over an area of 119.52 sq. km. In addition to the city’s population, everyday about
45,000 commuters visit the city; this numbers increases to 70,000 during festive season. The
city’s population consists of predominantly of Hindus (63 per cent), substantial Muslims (32
per cent) and other religious groups. There are ca. 3,300 Hindu sanctuaries, and 1,388 Muslim
shrines and mosques (more than in any city in the world). Existence of 4 universities and 3
deemed universities, 150 Muslim schools, ca. 100 Sanskrit pathashalas (traditional schools),
and 50 Inter and Degree colleges make the place a ‘City of Culture and Learning’. The
vividness and multiplicity, and the diversity and unity are easily envisioned in its practising
religions, performing cultures, functioning society and regulating economy – altogether
making a cultural mosaic or universe of ‘heritagescapes’, in which age-old festivities and
performances play a major role (cf. Singh 2009b, pp. 17-18).
Fig. 2. Varanasi, Development Region: Development Plan, 2011-2031.

The five-tier areal units are defined on the basis of administration and planning
strategy, taking Varanasi Development Region, VDR (as in Master Plan 2011, and further
apprehended in 2031) as the outer limit. From lower to higher hierarchy they are: Varanasi
City Municipal Corporation 86.45 sq. km, Varanasi Urban Agglomeration, VUA 119.52 sq
km, Varanasi Master Plan - Operative Area 144.94 sq. km, Varanasi Master Plan - Projected
Area 179.27 sq. km (refereed as Greater Varanasi), and the outer most Varanasi Development
Region, VDR 477.34 sq. km (Fig. 2). For the first time in the history of Master Plans for
Varanasi, some strategies of urban heritage and heritage zoning were proposed in the recent
Master Plan (1991-2011; Singh 2009c, p. 327, cf. Fig. 3) to maintain and preserve the ancient
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 6

glory of Varanasi, and to identify necessary facilities and infrastructure and various heritage
complexes (cf. Rana and Singh 2000, pp. 150-154). A little over 2% of the total area is
proposed under tourism and heritage zone. According to the zoning plan, five heritage zones
have been identified in Varanasi (Fig. 3):

Fig. 3. Varanasi, Development Plan 2011-2031.

2.1. Riverfront Ghats (stairways to the riverbank)

The riverfront heritage covers the portion of the city stretching within 200 m from the
river bank. Eighty-four riverfront ghats cover a length of 6.8 km along the crescent-shaped
bank of the River Ganga, Ganga-ji (Ganges in anglicised way, devotionally called Ganga-Ji),
from the confluence of Asi drain in the south to the confluence of the Varana river in the north
(Fig. 4). Here the riverfront is overlooked by lofty palatial buildings built mostly by kings and
lords from different parts of India between 18th and 20th centuries, and the area along the
ghats is dominated by various shrines and temples. One of the most impressive buildings is the
Darbhanga Palace, presently called ‘Brij Rama Palace’ (now owned by the Clarks’ Hotel
Group), which is presently in the process of conversion into a heritage hotel that will
consequently result into loss of heritage and promotion of environmental pollution. The ghats
of Varanasi (cf. Fig. 5) represent one of the finest ensembles of monumental architecture
linked with the everyday activities of the devout people, thus symbolising the heritage
tradition of India. The ghats are the nexus of the major rituals and festivals (‘the intangible
cultural heritage resources’) in the holy city, from where all rituals start by taking a sacred
bath and get concluded by giving a donation to the riverfront priests, like thanks giving.
In order to absorb the population growth in the old city centre, new buildings are being
constructed either by demolishing old structures or by building on them. Since most of the
heritage sites are in these densely inhabited narrow lane areas, two Uttar Pradesh, U.P., State
Government orders (no. 320/9-A-32000-127, of 5 February 2000, and 840/9-A-3-2001, of 11
April 2001) state that, “in all the towns situated along the Ganga river, no development
activities can take place 200 metres from the riverbank”. However, there are enough evidences
that these laws are commonly avoided.
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 7

Fig. 4. The Riverfront Varanasi, World Heritage Sites.

Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 8

Fig. 5. Riverfront Varanasi: a scene of the Ahilyabai to Shitala Ghats.

2.2. Durgakund-Sankatmochan Area

This area contains about twenty temples and shrines and the water pools of Durgakund
and Kurukshetra kundas, which are two historic sacred tanks dating from the late 18th century
(Singh 1994). Every Tuesday, and more frequently in the month of Shravana (July-August)
and Ashvina (September-October), especially the nine nights (Navaratri) in the light lunar
fortnight (waxing), worshippers perform rituals in the Durga temple. This was built on the
orthodox model of Hindu temples, but without an excessive display of minute carvings and
sculptures. Towards the east near the Ganga river is the oldest sacred pond in Varanasi, viz.
Lolarka Kund, which was referred to in the Mahabharata (2nd century BCE) and which still
attracts a large mass of pilgrims, especially on its annual day of celebration falling on the
Bhadrapada (August-September) 6th of the light lunar fortnight.

2.3. Kamachcha-Bhelupura Area

This area records some of the old monasteries, ancient shrines and an ancient heritage
site associated with the Jain Tirthankara Parshvanath, together with many monuments and
buildings of the British period (18th-19th centuries). The historically notable temples and
shrines in this zone are: Kamachha Devi, Krodhan Bhairava, Angareshi Chandi, Vatuka
Bhairava and Vaidyanath Shiva. The Dvarakadhisha (Krishna) temple and sacred pool of
Shankhudhara are other heritage sites.

2.4. Kabir Math (Lahartara) Area

This site was the birthplace of Kabir, a great saint-poet and social reformer of the 16th
century. There are several monasteries in this area related to the life of Kabir. The Kabir
Temple Complex is coming up as a great modern heritage and centre of solace and learning; of
course it is turning to be a ‘White Elephant’ – less associated to the local society and culture.
Under the heritage complex development programme by the U.P. Government, a development
plan has been prepared and some works have already been going on.

2.5. Sarnath
This archaeological heritage site was famous for its sanctity, beauty and natural
scenery (Fig. 6), qualities that attracted the Buddha to give his first sermon here in 528 BCE.
Following Muslim invasions and the downfall of the Gahadavalas Kings in the late 12th
century, the site was left in ruins and only came to light in CE 1793.
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 9

Fig. 6. Sarnath: Places of attraction.

The principal site in Sarnath includes a well-preserved commemorative stupa (a

decorated masonry tumulus) which dominates the site, the foundations of a reliquary stupa,
the ruins of the temple complex and ancient monasteries, and a myriad of small votive stupas.
The stupa and its surroundings are already proposed in the tentative list of UNESCO World
Heritage Sites in 1998, but no attempt has been made to get it inscribed in the World Heritage
List. The on-going development plan is in accord with heritage conservation, environmental
sensibility, public involvement and user feelings, as befitting a most important centre of
heritage tourism. It is sad to record that there is lack of co-ordination between Japanese donors
and the Indian institutions involved in planning (see Singh and Rana 2002/ 2006).

2.6. Other Heritagescapes

There are many other sites, areas and monuments in Varanasi which urgently require
restoration and preservation and inclusion in the sustainable heritage tourism programmes.
These include the Hindu Observatory at Man Mandir Ghat, the Amethy temple at Manikarnika
Ghat, the Sumer Devi temple at Ramanagar and adjoining tank, and many others. Varanasi is
famous for its series and layers of sacred circuits, among which the Panchakroshi is the most
popular. This pilgrimage circuit representing the cosmo-spatial mandalic territory (kshetra) of
Kashi is a unique attribute of Varanasi, where exist 108 temples and shrines (Fig. 7). The total
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 10

route covers 88.5km (25 krosha, i.e. 5 krosha x 5 parts) and is divided into five parts marked
by overnight stops. At these five spots there are 44 dharmashalas (rest houses) for pilgrims. In
every intercalary month, malamasa (e.g. the recent ones are from 15 April to 14 May 2010, 18
August to 16 September 2012, 17 June to 16 July 2015, and the next coming one will be from
16 May to 13 June 2018; falling every 3rd year), over 60,000 devotees perform this pilgrimage
(cf. Singh, Rana 2002). Under the recently initiated heritage development project, a part of the
Master Plan, partial works like improvement of roads, cleaning of the water pools and
repairing of some of the roads are being completed. On the ground of pilgrimage-tourism this
cosmic circuit should be given special emphasis, so also promote sustainable heritage tourism
(see Singh and Rana 2017).

Fig. 7. Varanasi: Panchakroshi Yatra circuit.

3. Inscribing the Riverfront Ghats in UNESCO WHL: Story of fight and

failure
The story of realising issue of inscribing the Riverfront Ghats (cf. Fig. 4, 5) in Unesco
WHL goes back to 1989, when a Project Design Workshop on “Natural and Cultural Sites
along the Ganga for inscription in the World Heritage List” was organised during 7-8 April
1989 under the auspices of the National Academy of Sciences (NAS) with the collaboration of
several departments of the Government of India like Planning Commission, Department of
Arts, Ministry of Human Resource Development, Ministry of Environment and Forests, Prime
Minister’s Committee on Heritage and Cultural Resources, and also Indian National Trust for
Art, Culture and Heritage (INTACH) and the Ganga Project Directorate. This Workshop had
turned to be only an academic exercise and bureaucratic propaganda, and rarely any
comprehensive report came into black-and-white, even after passing four years! Surprisingly
the case of Riverfront Varanasi was no way discussed at all.
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 11

Later, on 16 May 1992 a letter was sent to the President of ICOMOS by the author,
attaching the details, potential grounds and strong conditions fulfilled by the “Riverfront Ghats
and the Old City Heritage of Banaras” for getting inscribed in the UNESCO World Heritage
List (WHL). Also a follow up letter (18 May 1992, ref. NGJI/VSF/206) was sent to the Indian
National Commission for cooperation with UNESCO (Ministry of Human Resource
Development, Govt. of India). However, time passed and things went in their own way, but
nothing in support of the proposal resulted (cf. Singh, Binay 2013). Of course, taking these
accounts a paper was published, succeeded with other such papers too (cf. Singh 1993; Singh,
Dar and Rana 2001; Singh 2004, 2007, 2009b, 2009c, 2015a). But no plan had been prepared.
Those involved in heritage conservation movements have felt humiliated and
disappointed from all sorts of potential steps for public awakening, shareholders’ active
participation, non-cooperation from the intellectuals and INTACH Varanasi Chapter, non-
seriousness from bureaucrats and administrators, and their consequential situations and rarely
now these issues are discussed. Of course in 2000 a seminar on these issues held under the
patronage of the central government, however the government changed and all the proposal
went into vein. The INTACH Varanasi Chapter is under the grip of a community of
businessmen. Moreover maintaining conspiracies and avoiding transparencies are common
practices in the chapter’s working. It is to be noted that the local branch of INTACH, as in the
past, is presently scarcely involved in documentation, protection, preservation and
conservation of the architectural heritage (see Singh and Rana 2016b, pp. 60-61).
In late 2001, as a follow up programme the Kautilya Society took initiative to prepare
plan for “Nomination Proposal for Inscription in the UNESCO World Heritage List”,
however, as in the past, the INTACH Varanasi Chapter was completely silent, and only shown
interest in propagation through media. By March/April 2002 three volumes reports were made
and submitted, dealing with: (a) Varanasi: Heritage Zones and Sites (details of 53 sites and
properties, covering the riverfront ghats, core heritage area surrounding Vishvanath temple,
Sarnath, notable properties in the city, and Panchakroshi route), (b) Varanasi: Heritage Zones
and Sites (details of 40 sites and properties, covering the same areas like first report ‘a’ with
additional illustrations and drawings), and the final (c) The Riverfront and Old City Heritage
Zone of Varanasi (details of 73 sites and properties, covering the riverfront ghats and old
heritage zone area, and also other side of the river Ganga, i.e. Ramanagar fort and Ramalila
space and affiliated built-up structure, also consisting of select bibliography, historical
accounts, tourists statistics, critique and resume of other Chapters’ heritage activities, history
of heritage laws and Indian context, suggested amendment on Urban and Town & Country
Planning Acts, and finally detailed schedule of Plan of action 2002-2011). The final report
(op. cit., c) was on the line of the Master Plan of Varanasi 2011, which was approved and
passed by the UP Government Assembly on 10th July 2001 (ref. 2915/9-Aa-3-2001-
10Maha/99); in this Plan five Cultural Heritage Zones were identified and in the purview of
tourism development strategies were proposed (see Fig. 3).
The latest initiative under JNNURM of a similar proposal of HDP (Heritage
Development Plan) was started on 1 January 2009 under the auspices of INTACH New Delhi
that without any direct collaboration from its local Chapter or and local organisation had
already prepared several plans and pilot-projects, but no final dossier, along with management
plan, was prepared (Singh 2015a, p. 109).
Thanks to the recent vision and guidelines of the hon’ble Prime Minister Narendra
Modi (joined on 24 May 2014), who is also an elected member from Varanasi city
parliamentary constituency, that under the purview of Smart City development strategy
through the process of lifonology, the interfacing programmes of HRIDAY and PRASAD
seek to promote an integrated, inclusive and sustainable development of heritage sites (cities),
focusing not just on maintenance of monuments but on advancement of the entire ecosystem
including its citizens, tourists and local businesses. The scheme covers 12 heritage cities
including Varanasi, Amritsar, Ajmer, Mathura, Gaya, Kanchipuram, Vellankanni, Puri,
Dwaraka, Badami, Warangal, and Amravati. At the first phase already Rs 5,000 million has
been allocated for the HRIDAY programme on 21 January 2015 by the Urban Development
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 12

Ministry (cf. Singh, Binay 2015). Of the twelve cities, Varanasi received major share,
accounting to Rs 893.1 millions (i.e., US $14.9 million), which consists of implementation of
project (800), information, education and awakening programmes (30), preparation of DPR
(30), and skill development (20), infrastructure of the city (10.5), and administrative works
and its functioning (2.7). On 26 November 2014, the UNESCO by an MOU with Ministry of
Urban Development, GOI, has agreed in revitalising and conserving the rich cultural heritage
of these cities, while taking care of the increasing pace of urbanisation. In this programme
priority be given to conserve and preserve the heritages (natural, cultural: tangible and
intangible), which may attract more tourists and pilgrims, and to improve civic amenities for
betterment of life and landscapes (Singh 2015a, p. 109). Under the purview of HRIDAY and
PRASAD the plan to get included ‘The Riverfront and Old City Heritage Zone of Varanasi’
has recently been further discussed (December 2014), and some attempts to prepare dossier for
its inscription in the UNESCO WHL. This is also to be kept in mind that the sacred spaces vis-
à-vis public spaces are in way will serve as peace plaza and places of spiritual awakening
having “the potential for healing communal strife and reviving urban art, (cultural and) folk
practices. Heritage conservation can thus become an empowering tool for local communities
and for the visitor an opportunity for spiritual growth” (Sinha 2014, p. 60), which is ultimately
an aim of the urban areas. Wherever dramatic urban transformation processes enfold, heritage
stands at risk. Through recent surveys (February-March 2017), obviously noted that urban
planning under such circumstances often neglects the key heritage values and the fundamental
heritage preservation principles such as integrity and authenticity, and sees them as
unsustainable compared to the much more burning urban development needs.

4. Varanasi on the criteria of UNESCO-WHC

i. Representing a masterpiece of human creative genius
There are several examples of architectural master pieces of attached with inherent
meanings, archetypal representations and continuity of performances and rituals. The
microcosmic temple of Panchakroshi that places 273 deities in three-dimensionality as replica
of the originally existing images and shrines along the five sacred routes in the city is a unique
example (Gutschow 2005, also Singh 2002). Built in 1936 Bharat Mata (‘mother India’)
temple, of which the interior is dominated by a remarkable 90-square-metre map of India
carved in a relief out of marble blocks set into the floor, is an example of perceiving the nation
as a goddess, as eulogised in the ancient mythologies. Other distinct and unparallel examples
include the temples of Gurudham, Kardameshvara, Vrisabhadhvajeshvara, Amethy,
Mahamaya, Lolarka water pool, and some others too (see Michell and Singh 2005).
One of India’s earliest, most picturesque and one of the finest Gothic Revival structures in
Perpendicular style, the building of Sampurnananda Sanskrit University, Varanasi, dates from
1848-52. Of course the Sanskrit University (earlier college) was founded in 1795, but later it
shifted to the present building. This is the only institution in the whole world that is based on
Sanskrit language and ancient Indian tradition. It has also the richest collection of ancient
manuscripts, kept in the Sarasvati Vidya Library. Presently the building and the collections in
the library are both facing the problem of destruction and loss.

ii. Exhibiting interchange of human values in architecture and monuments

Varanasi is the only city in India where textually described cosmogonic frame and
geomantic outlines are existent in their full form and totality, thus the city becomes universally
significant even today. The city is a mosaic of the various religious groups and their traditions.
In the city alone, there are over 3300 Hindu shrines and temples, about 1388 Muslim shrines
and mosques, 12 churches, 3 Jain temples, 9 Buddhist temples, 32 Sikh temples (gurudvaras)
and several other sacred sites and places. Here Hinduism, Buddhism, Jainism, Sikhism,
Christianity and even Islam have their distinct traditions, and on the other end they together
conform the harmonious life and culture of the city called ‘Banarasian’. The life style of
Banaras is unique in nature, and is referred to as Banarasipan. It is an art of living, both
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 13

passionate and carefree, what the Banaras dwellers call masti (‘joie de vivre’), mauj (‘delight,
festivity’) and phakarpan (‘carefreeness’). Teaching and training of Sanskrit and Ayurveda
(the traditional system of Indian Medicine) has been present here since at least the 5th century
BCE, and is still in practice prominently.

iii. Testimony to cultural tradition in history

The city has two remnants of a holy past: the first one being Sarnath where Buddha gave
his first sermon, ‘Turning the wheel of law’ in ca. 528 BCE. Later during the 3rd century BCE
king Ashoka built a monastery township there which continued its existence till the 12th
century CE and was later destroyed. The second one is the Rajghat Plateau, where the
archaeological findings and the C14 dating of some of the wares excavated from the earliest
level (upper part of IA layer, sample No. TF-293) refer the existence of urban settlements in
the period during 1000-500 BCE. The archaeological investigation is further supported by
Robert Eidt (1977) on the basis of scientific analysis of chronosequence of non-
occluded/occluded phosphate ratios. This site has been the original centre of one of the oldest
continuously occupied modern cities in the world. The site evidences indicate small farming
and domestication of animals, a sign of pastoral economy. This is only the far past. After this,
the whole history of Banaras is a ‘testimony to cultural tradition in history’, as it was one of
the main centres of Hindu culture and civilisation.

iv. Outstanding example of architectural ensemble and landscape

The unique crescent-shaped arc of the Ganga river has attracted people from various parts
of India to come, settled and make their own distinct imprint along the 7 km bank of the river
as clearly visualised in the architectural grandeur and the cultural landscapes. The existence of
84 ghats along the Ganga river to archetypal connotations, e.g. 12 division of time x 7 chakra
(sheaths), or layers in the atmosphere; likewise the number 84 refers to the 84 lacs (hundred
thousands) of organic species as described in Hindu mythologies. This development records a
sequential growth during the last two thousand years. Since sunrise to sunset, the cultural
landscape along the Ganga river is dominated by ritual scenes and religious activities, a
supportive system for other profane functions that are dependent on this. The view of the
riverfront from the river is clearly an outstanding example of architectural ensemble and
landscape scenario that always made revive, continued and maintained by religious festivities.

v. Example of a traditional habitat, culture and interaction

Since the past people from different cultures, religions and territories came and settled here
while maintaining their own distinct traditions in their own community, and also developed a
harmoniously integrated culture of traditions lost elsewhere, which is still visible on different
festive occasions. Of course, occasionally there also happen religions conflicts, tensions and
contestations (cf. Singh, 1997); however, during natural calamities like flood, water logging,
heavy rains, or human induced occurrences like bomb blasts and riots, people from such
diverse ideologies, like Hindus and Muslims, work together to save the city and thus prove
that this is a city of humanity and universality. There are fourteen tombs of Muslim Sufi saints
which are regularly visited by Hindus and Muslim, who perform their own rituals side-by-
side.

vi. Example of the continuity of living traditions of life (intangible)

Since ancient times the natural and cultural landscapes of the city, closely associated with
the traditional way of life, have retained an active social role in contemporary society. The city
is a place of pilgrimage and a holy site for sacred baths in the Ganga River, for having a good
death, and getting relief from transmigration for learning and receiving spiritual merit, etc. In
spite of several downfalls and upheavals, traditions are fully alive even today. The presence of
‘dying homes’, charitable homes and pilgrims’ rest houses are some of the city’s unique
characteristics. Additionally, silk weaving and sari making, metal, wood and terracotta
handicrafts, toy making, particular painting forms, etc., bear witness to the continuity of
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 14

historico-cultural tradition. Banaras is considered to be a veritable jungle of fairs and festivals

with respect to variety, distinction, time, sacred sites, performers, overseers and side-shows.
“Every day is a great festival in Banaras” – so says the tradition. Recently some of the old
festivals have been revived in it original style, despite some modern touches. This lifestyle has
also manifested itself in a musical tradition known as the Banaras Gharana (style). Many great
musicians and performing artists have been born here and still regularly return to visit and to
perform their art for the public as tribute to the spirit of the soil. Also, there exist fifty-four
pilgrimage circuits associated with divinities and sacred sites that evolved in the past; among
these five are relatively well maintained and testify the continuity of the pilgrimage traditions
(see Singh and Rana 2016c).

vii. Beauty of natural phenomena & aesthetic importance

The city represents a unique natural shape along the Ganga river which forms a crescent
shape, flowing from south to north for about 7 km; the city has grown on the left bank in
semi-circular form around it. The area along the right side is a flood plain, preserving the
natural ecosystem. Thus, together the two sides represent the cultural and natural beauty where
meet the human construct of architectural grandeur in the form of series of traditional
buildings and other side perennial flow of the Ganga from south to north, which is unique in
the whole course of the Ganga valley. This is described in ancient mythology and religious
literature, which became part of the religious and ritual activities that are still the prominent
scenes. The eastern edge of the city faces the rising sun, which makes the ghats of Banaras
sacred and unique for all Hindu rituals. This aesthetic harmony between the river and the city
is unique in its presentation.

viii. Unique traditional performance: example of environmental theatre

Of course originally proclaimed in 2005 by the government of India, UNESCO has
incorporated the ‘Rāmalilā ― traditional performance of the Rāmāyana’ in its representative
list of 90 declared on 4 November 2008. This list also includes two more intangible heritages,
i.e. ‘Kutiyattam, Sanskrit Theatre’, and the ‘Tradition of Vedic Chanting’. The Rāmalilā is a
dramatisation of the epic journey of Rāma, the 7th incarnation of the Hindu god Vishnu. The
Rāmalilā, a theatrical form of story of the Rāmacharitamānasa (old Rāmāyana), is performed
in a series of scenes that include song, narration, recital and dialogue. It is performed across
northern India during the festival of Dashahra, held each year according to the ritual calendar
in autumn (September-October, Hindu month of Ashvina). Of course the most representative
Rāmalilās are those of Ayodhya, Ramnagar and Banaras, Vrindavan, Almora, and Madhubani,
the Rāmalilā of Ramanagar is unique in the whole world. In the city of Banaras Rāmalilā
holds for different periods at different sites according to their tradition and historicity, ranging
from the period of ten days to 31 days (cf. for details see Sax 1990/ 1993).

5. Old City Heritage and Riverfront Cultural Landscape

All the criteria, according to Article 2 of the UNESCO World Heritage Convention of 2003
and 2005, which relate in the domain of intangible cultural heritage, are already part of age-
long traditions in Varanasi. This includes oral traditions of ritual performances, folk music and
songs; performance arts like traditional dance, music and theatrical performances on special
festive occasions throughout the year; social practices in celebrating festivals and events;
knowledge and practices concerning nature (like naturopathy, alternative medicine, yoga) and
the universe (classical astronomy and astrology); and traditional craftsmanship like toy and pot
making, silk embroidery, etc. Moreover, other characteristics as defined in the above Article
also are a part of life in Varanasi, continued and maintained since the past, being transmitted
from generation to generation; being constantly recreated by communities and groups, in
response to their environment, their interaction with nature, and their history; providing
communities and groups with a sense of identity and continuity; promoting respect for cultural
diversity and human creativity; being compatible with international human rights instruments;
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 15

and complying with the requirements of mutual respect among communities, and of
sustainable development.
Article 1 of the World Heritage Convention of 2003 clarifies its purpose for safeguarding
the intangible cultural heritage by ensuring respect for the intangible cultural heritage of the
communities, groups and individuals concerned, raising awareness at the local, national and
international levels about the importance of intangible cultural heritage, and securing mutual
appreciation thereof, and ultimately providing international cooperation and assistance.
Nevertheless it is to be noted that all these plans have to pass through governmental and
bureaucratic procedures. Thus many times they suffered delays, obstacles, as well as lack of
priority ― given to other choices for political or personal motives ― in spite of the urgency of
the matter and its universal importance.
The Ganga riverfront with its ghats fully fulfil the criteria of Cultural Landscapes as
designated in Article 1 of the Convention, and specifically that of cultural landscape “that
retains an active social role in contemporary society closely associated with the traditional
way of life, and in which the evolutionary process is still in progress”, and associative cultural
landscape “by virtue of powerful religious, artistic, cultural associations of the natural
element”. It is noted that ‘the shift of the Ganga river and silting of banks has impacted the
riverfront landscape causing alarm among conservationists who have been pressing since 2001
to have the riverfront and the old city nominated in the UNESCO World Heritage List (cf.
Singh 2009b, pp. 139-142). Varanasi ghats fit the categories of ‘an organically evolved
landscape’ as well as ‘an associative cultural landscape’ in the cultural landscape criteria. The
ghats on the Ganga have evolved over centuries into the spiritual centre of Hinduism’ (cf.
Sinha 2014, p. 3).
The conservation of most heritage properties faces intense pressure. Even if these
properties are presently in the same physical condition as in the last couple of decades and
their architectural characteristics are being maintained without many legal and administrative
measures, their architectural integrity is now being threatened. In the name of development,
old structures are modified or demolished, even where these structures are made of stone and
are not weak. The ownership is often collective or remote (like maths, ashrams, havelis,
palaces, etc.), and renovation work is expensive. Unless stringent measures are taken for
protection, there is a high probability that new structures, using new building materials, will
increasingly replace old architectural shapes and material. Recent construction work and
events in the old city demonstrate that even when ownership is in a single proprietor’s hands,
he usually prefers rebuilding rather than renovating. Besides these risks, the buffer zones and
the skyline of the old city, whose status quo is preserved at this moment, are also being
threatened by encroachments and the rising heights of buildings.
According to the Master Plan (1991-2011), under the Clause 2.9.2 Use Zone S-2 (Core
Area/Heritage Zone), all the heritage monuments will be protected by the laws and
construction permits be issued as per the norm of ‘the distance-regulation’. This plan is the
first of its kind to be officially approved by the Govt. of Uttar Pradesh (ref. No. 2915/9-Aa-3-
2001-10Maha//99, dated 10 July 2001). For the first time, heritage protection issues have been
discussed in this Plan and heritage zones and sites have been identified. In the follow up
Master Plan (2011-2031), the earlier Plan has been revised in order to implement the policy
of preservation of heritage sites and to channelize the development of the city.
In order to absorb population growth in the old city centre, new buildings are being
constructed either by demolishing old structures or by building on them. Since most of the
heritage sites are in these densely inhabited narrow lane areas, two state government orders
(order number 320/9-A-32000-127, dated 5 February 2000, and order number 840/9-A-3-
2001, dated 11 April 2001) state that, in all the towns situated along the Ganga river, no
development activities can take place 200 metres from the riverbank. It specifically prohibits
new construction on the riverfront ghats unless these buildings are temples, maths and
ashramas (monasteries) and only if these have approved construction plans or are solely being
renovated. The order goes on to say that all other old buildings, that are within 200 metres
from the ghats, can only be renovated. A recent example of renovation and conservation of the
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 16

Manikarnika Ghat with the support of JICA (Japan International Cooperation Agency) is an
example of work that was completed in 2006 (cf. Fig. 8); however in lack of continuity of
maintenance and carelessness the scenario is again return back to its old form in an ugly way.
The increasing impact of pollution and the decreasing volume of water in the Ganga
together have a multiplying effect in Varanasi. The appearance of huge sand islands from the
end of April and the increasing lower water level of the Ganga are proving a big threat to the
very existence of the ghats and their purpose. About three decades ago the width of the river
had been 225-250m, however it has recently reached to around 60-70m. The main stream has
lost the previous high speed of its current due to less volume and pressure of water, resulting
in an increased pollution level. Close to the Asi Ghat, the first one, the river has already left
the bank about 7-8m. The existence of ghats in Varanasi is in danger because the existence of
the Ganga is in danger! This trend is constantly increasing, and already some ghats at the
down stream are now facing the problem of sinking and fracturing.

Fig. 8. Manikarnika Ghat, Varanasi, an example of Heritage Planning site.

6. Public Awakening (chetna march): Raising the Voice

As a public awakening march, an open dialogue and press conference was called upon
on 10 August 2009 evening at Asi Ghat, attended by around hundred persons raising a public
voice to “Save the Heritage city of Varanasi” taking in view of the discrepancies and major
drawbacks of the City Development Plan, CDP (esp. transportation and morphology) prepared
in hustle by Feedback Turnkey Engineers Pvt Ltd, New Delhi, FV (2006), which was
highlighted in a newspaper (cf. Dikshit, 28 July 2009, TOI). No where the DPRs (Detailed
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 17

Project Reports) prepared by INTACH Delhi and submitted to VDA on 16 July 2009, are
taken into consideration or even any sort of coordination maintained between these two plans
(cf. Singh, Binay 2009, TOI). The Convener of the INTACH Varanasi has already sent (29
July 2009) an appeal to Hon’ble Prime Minister of India and other concerned authorities of the
Govt. of India to see the issue and intervene in such superimposed plans (prepared by outside
agency) that never fit to the spirit and culture and not viable; obviously they will turn to
serious threat to the holy and cultural city of Varanasi.
The budget of CDP is planned to Rs 46,806.5 millions (equals to US$ 965 mill) and
should be completed by the year 2030. In this plan the following six threatening issues are
realised and petitions are moved by the public to media and government personnel, of course
with a little success:
1. Construction of Permanent Jetties along the ghats for the boats will destroy the
very purpose of the riverfront historical and cultural sceneries serving as the most
attractive landscape.
2. Construction sites of the five Flyovers in the main heritage zones would destroy the
functional character and heritage monuments.
3. Construction of the Ring Road outside the city territory without considering the
sacred territorial pilgrimage path of “Panchakroshi” that developed in medieval
period and still so frequently used by pilgrims (see Fig. 6), will destroy the
archetypal and cosmic symbolism of the city.
4. The construction of a new area for Dyeing and Polishing of fabrics outside the city
will serve as ‘outside’ pressure that will loss the traditional craftsmanship of the city.
5. Introducing Mass Public transport system in the main city will create a chaos and
disaster to the heritagescapes; let the traditional system may be improved in
renovated way.
6. The Lighting of the heritage sites will promote stress on the heritage component and
further deteriorate the heritage environment. Modernity should be avoided if heritage
is in danger.

During 2010-2012 with technical support and cooperation of German Technical

Cooperation (GTZ), CEPT (Centre for Environmental Planning and Technology,
Ahmadabad), and Advisory Services in Environmental Management (ASEM), a venture of the
Indian Ministry of Environment and Forests, the Municipal Corporation of Varanasi had
worked out for the sanitation plan enhancing environmental cleanliness and hygienic urban
habitat that will result to conserve, preserve and maintain the aesthetic values of heritage. Of
course, the action through functioning “City Task Force” had started, however at some stage it
was stopped.
Unfortunately, Varanasi does not figure in the recent shortlist of cities (October 2014)
that could be nominated as a World Heritage City by the UNESCO. Experts blame
bureaucratic delays, lack of coordination between Central and State governments, and
shortage of documentation regarding the city’s plans for Varanasi missing out on the
opportunity. The approach lacks persistence. The dossier to be submitted to UNESCO requires
a ten-year vision for the city that includes financial, management and structural plans and an
intensive proof document on the city’s heritage value. Most of it is already ready but unless
civic bodies, NGOs and bureaucrats interact more, specific details will always be missing,
making the document incomplete (cf. Singh, Rana 2016, p. 446).
One has also to keep in mind the story for putting Varanasi at the margin, while
proposing dossier for enlisting in the World Heritage City of the UNESCO, referring
highlights of the Delhi’s dossier that focuses on Old Delhi’s Shahjahanabad area that served as
the capital under Mughal Emperor Shah Jahan from 1638 to 1648, and the British capital
planned by architect Edwin Lutyens; this was prepared in February 2014, and finally after
approval by the ICOMOS evaluation experts in October 2014, already submitted to UNESCO,
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expecting that by June 2015 the final decision with favour will be declared. Unfortunately, by
October 2015, the proposal was withdrawn back. There is a little hope in this situation that the
Riverfront Varanasi may compete with! Unfortunately, till date no final dossier has been
prepared for the sacred city of Varanasi that may emphasise the Riverfront Heritage and the
Old City Sacred Landscapes (Singh 2015b, p. 36). Also to be noted that five properties from
India have been submitted for inscription in the Tentative List of Unesco WHL in 2015, which
do not include the riverfront Varanasi; and there is little hope that it may be submitted in a
very near future!

7. Framing HRIDAY and PRASAD

Framing tourism and cultural development in holistic frame for national and
international resource within the purview of the ancient roots of heritage properties and
traditions of spirituality, sacrality and pilgrimages that have a long tradition and continuity in
India, Ministry of Tourism and Culture, and Ministry of Urban Development, Government of
India, have recently conceptualised two innovative and appropriate national programmes of
interfacing and counter-depending missions of (i) Heritage city Development and
Augmentation Yojana (HRIDAY), and (ii) Pilgrimage Rejuvenation And Spiritual
Augmentation Drive (PRASAD). In both of these programmes the ministries of Culture and
Tourism and Urban Development will collaborate to strengthen and promote the heritage sites
and centres of pilgrimage-tourism in making the environment green and sustainable while
befitting into the roots of culture, traditions and society and also image of the site. The three
major sites selected earlier at priority level, include Varanasi, Mathura, and Ajmer. Under the
banner of new government in Uttar Pradesh (19 March 2017) an agreement between GOI
Ministry of Culture and Tourism and government of U.P. has been made on 24 March 2017 to
develop and transform the five cities as special sites for heritage and religious tourism, viz.
Varanasi, Ayodhya, Mathura, Gorakhpur, and Agra. Special plans are in process preparing
conservation and rejuvenation of heritage and religious sites in these cities.

(i) National mission of HRIDAY

The National mission on the “Heritage city Development and Augmentation Yojana”
(HRIDAY), aims conserving and preserving the distinct and unique characters of the heritage
cities, those maintained the continuity of their traditions of heritage (tangible, intangible, and
cultural landscapes, including written, oral, and performed ones), and they would be used as a
resource for sustainable development and ecological restoration. That is how, heritage
development means not only the beautification of the city and conservation of the heritage site
but also the preservation and sustainable development of the entire city with respect to its
cleanliness, planning, livelihood of the local people and economy.
In Indian tradition, heritage is called ‘dharohara’, which is a combination of two
words, i.e. dharā- (‘the mother earth/ Lord Vishnu who holds’), and -ihara (‘endeavour of
identity through time’). The word also carries the meaning of ‘bearing’ and ‘preserving’ the
surface of the earth. That is how it should be explained in terms of the ‘root’ (‘shrota’) and
‘identity’ (‘asmitā’) ― a framework of continuity of interconnectedness and a personality of
culture, thus in terms of space it combines the microspace, site (sthān), the extended space,
habitat (paryāvāsa) and the regional projection, territory (parikshetra), and ultimately linking
to terrestrial, cosmos (brahmānda). Additionally, it also connotes the tangible, intangible and
visual attributes. Altogether the Indian word ‘dharohara’ should be better translated as
‘heritagescapes’ and to be explained in the purview of ‘heritage ecology’ in corroboration
with ‘deep geography’. It possesses the spirit of spirituality and interconnectedness that have
roots in the past, existence in present and vision in future (‘sanātana’), and altogether this
works in unified totality for psychological well-being or soul healing.
Cultural heritage sites are the true representative of the divine order and human’s deep
faith involvement, that is how it may be accepted as religious ‘resource’, but it has scientific,
recreational, aesthetic, economic and sacramental values too. Thus the metaphorical meaning
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 19

of “HRIDAY” (literally ‘heart’) is the core concern for the ‘inclusive-sustainable development
of heritage-and-pilgrimage cities’ in India. This frame would be taken as core concern under
the HRIDAY Programme.
The protection, augmentation, management, authenticity and integrity of properties (both
tangible and intangible) are also important considerations, together with the above specific
characteristics. In the above context three basic meanings, in historical context, to the
understanding of heritage sites are:
• a political meaning – to assure responsibility for the decisions;
• a cultural meaning – to save culture rootedness and sense of continuity; and
• a didactic meaning – to promote citizen’s participation.
These meanings are associated with deconstructing the value of cultural heritage into its
component parts identifying the following six value elements:
• aesthetic value: the visual beauty of the building, site, and so on;
• spiritual value: the significance of the asset in providing understanding or enlightenment
or in representing a particular religion or religious tradition;
• social value: the role of the site in forming cultural identity or a sense of connection with
others;
• historical value: connections with the past;
• symbolic value: objects or sites as repositories or conveyors of meaning, and
• authenticity value: the uniqueness of visiting ‘the real thing’.

(ii) National mission of PRASAD

With a view to beautify and improve the amenities and infrastructure at pilgrimage centres of
all faiths, a National mission on ‘Pilgrimage Rejuvenation And Spiritual Augmentation Drive’
(PRASAD) has been announced in the Union Budget 2014-2015 and an amount of Rs. 1000
million has been proposed for this initiative. Under PRASAD the old historical-cultural
pilgrimage routes and associated sites would also be developed.
The interconnectivity and reciprocity between pilgrimage and tourism are integral part
of human travel. That is how ‘pilgrimage-tourism’ is conceived as an alternative for the
solution; of course this is more inclined to metaphysical issue and life philosophy: meeting
sacred-and-profane. Pilgrimage-tourism is considered now as strategy for heritage awakening,
deeper experiences and transferring the religiosity into global humanism and spirituality (see
Rana 2014). The sustainable frame of pilgrimage-tourism and heritage should be promoted in
three ways: philosophical, organisational, and managerial. The eco-healing approach to
pilgrimage-tourism is considered as a post-modernist way to consider pilgrimage as a bridge
between recreation and spirituality; this way pilgrimage-tourism will provide a rational
alternative for cultural consciousness and strategy for poverty alleviation.
The deeper sense of attachment is pre-requisite for awakening (of awareness). Once
one can develop deep feeling (of love) to a place that would help caring for it ― a path that
helps one to have realization leading to revelation. As the ‘caring for the place (the Earth)’ is
inherent in the pilgrimage-tourism, it provides opportunity to intimately sense and deep
feelings for the place and the people ― their behaviour, their heritage, and the present in
which they live, act, and keep the glorious tradition alive.
The approach to study tourism so for has been the study of economic activity almost
always. It limits the scope and answer to many questions posed as consequence. On the line of
‘commodification approach’ proposed by Ashworth (1991, p. 111), the ‘eco-healing package’
(cf. Fig. 9) may be explained here which extends the horizon of potential resources in
pilgrimage-tourism as an alternative tourism, expected that it will fulfil the objectives of
PRASAD. The state government of Uttar Pradesh has recently (24 March 2017) made
agreement with central government to promote pilgrimages centres of Varanasi, Mathura,
Ayodhya and Gorakhpur.
The purpose, of developing ‘eco-healing approach’ within the frame of PRASAD,
evidently is to highlight the strong rationality of developing pilgrimage-tourism on the
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 20

pathways of ecofriendly and ecospiritual ways. The components of this package may be
briefly explained as the following:
(a) The Resource(s)
This package identifies cultural and spiritual heritage as resources. In one hand, the goddess
shrines and associated territories form the cultural heritage resources; and, the rituals, awe,
deep feelings and faith, belief, and the system of vratas and fasting, etc. together make the
spiritual resources on the other hand. The live traditions of continuing maintenance of these
resources reflect their inner strength. Their qualitative and quantitative richness may be taken
as the indicator of their potentialities for serving as the basis of an alternative tourism.
Additionally, the involvement of spiritual resources will effectively check the consumer
(tourists) behaviour and thus ensure healing of the mother earth.

Fig. 9. Components of Pilgrimage-Tourism (cf. Singh, Pratibha 2004, p. 213).

(b) The Assemblage

The process of assembly begins with selection of the way. Apart from it, this process, also
involves interpretation. With reference to goddesses, the assemblage of archetypal symbolism
represented by the goddess’s form and geographical setting, the spiritualscape, and the
cultural context make the spirit of place meaningful and confirm its potentiality for pilgrimage
based tourism. While interpreting, the importance of deep feelings and intimate sensing to be
projected in clear and simple terms. Making simultaneous reference to enshrouding value
system is also equally significant.
(c) The Operational Aspect
Experience(s) and the capacity to experience are two most vital issues at the interface
between the product and consumer, i.e. spirit of place and (pilgrim) tourist. Here, the greater
emphasis is on the (pilgrim) tourist who has to undergo the process of experiencing, which
depends upon certain pre-requisites, e.g. reverence and respect, belief and faith, and more
importantly deep insight to understand the revelation and a developed sensitiveness to feel the
spiritual bliss.
For the successful operation of this kind of alternative tourism, it needs to be well
organized. This stage involves many supporting agencies to provide infrastructural facilities.
Ashworth (1991, pp. 118-119) talks of certain ‘necessary preconditions’, like organizational
integration, motivational integration, financial integration, functional integration, and spatial
integration ― for the efficient functioning of his model. All of these seem to be equally
essential in the case of pilgrimage based alternative tourism that remains oriented more
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 21

towards the health of heritage (and mother Earth) than commercial profits (for appraisal in
India see, Neuß 2012).

9. Smart City Initiatives, Heritage Conservation and SDGs

In the third round list of selecting Smart Cities, Varanasi has finally been nominated on 19
September 2016. In this mission a comprehensive development plan (CDP) is structured
taking in view the Sustainable Development Goals (SDGs), in which ‘heritage conservation
and tourism management’ has been given a distinct place among the seven major goals. The
six pillars of envisioning ‘Smart-Banaras’ Plan are: Suramya (‘Picturesque’, through religious,
cultural and heritage), Nirmal (‘Pure/clean’, through greening spaces and ecological ordering
and reviving the Ganga river as soul), Surakshit (‘Safe’, through better transport, pathways
and vehicle movement), Smmunat (‘Improved’, through citizenship, civility, liveability and
viable employment), Ekatrit (‘Integrated’, through interfacing and coordination among the
various cells for maintaining SDGs) and Sanyojit (‘Planned’, through balanced between
traditions and modernity in the frame of ‘lifenology’ that would make a balance between
liveability and appropriate technology). This mission will closely work together with
HRIDAY and PRASAD. The mission of Smart City will further be extended on the line of
UNO goals of Habitat-III and SDGs (Fig.10); in both of these culture and heritage are
considered as vital attributes of development.

Fig. 10. Interfacing Smart City Initiatives, Heritage Conservation and SDGs

The focus of making Varanasi as Smart City emphasises the “rejuvenation of the oldest
Indian living city of Varanasi as a great place to live and visit by conserving and showcasing
its enriched heritage, culture, spirituality and traditions through innovative social and financial
inclusion solutions” (cf. Singh 2017, p. 27). These solutions lie in: (i) Rejuvenation of historic
temples and the riverfront ghats, (ii) Providing a worthy platform for visitors to experience &
imbibe Varanasi’s inherently rich cultural and heritage, and (iii) Capitalise on Varanasi’s
status under the UNESCO City of music label, and also intangible heritage (e.g. Ramalila,
traditional performances, etc.). These plans will be in the frame of inclusive heritage
development and poverty alleviation strategy. The Japanese government has taken lead to
cooperate and assist in these programmes.
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 22

In spite of all several tragic situations faced in the past, people are still hopeful for
some good changes that would be befitting in maintaining the glorious culture and heritage of
this heritage city. Let us hope for new light that may help to keep, continue and envision its
image as “the City of Light” through the vision and plans under HRIDAY and PRASAD,
recently dreamed and structured by the Hon’ble Prime Minister Narendra Modi (cf. Singh,
Rana 2015b, p. 17). Now with full majority of their party in Uttar Pradesh (March 2017), it is
hoped and there will be strong coordination between the Central and State governments in
structuring, prioritising and implementing the urban development programmes keeping in
view the cultural heritage vis-à-vis modern technological strategy, also keeping in view
Sustainable Development Goals (SDGs) expected to be filled by 2050. The SDGs Target 11.4
calls for “making cities and human settlements inclusive, safe, resilient and sustainable by
strengthening efforts to protect and safeguard the world’s cultural and natural heritage.” The
ICOMOS Report refers that more urgently than ever, the SDGs demand collaboration among
those implementing the World Heritage Convention, the other UNESCO conventions on
heritage and diversity and the seven global biodiversity-related conventions. The SDGs
demand collaboration among those implementing the World Heritage Convention, the other
UNESCO conventions on heritage and diversity and the seven global biodiversity-related
conventions. In the recent ongoing Smart City Development Plan these visions and
programmes will be taken care of.

9. Towards Envisioning: Caring for Heritage Conservation

Vision without Action is Empty. Action without Vision is Blind. Let the Vision be
force behind Action, and Action the energy behind Vision. This is the way to understand the
interconnectedness between human beings and the Mother Nature, where heritage serves as
bridge in between. The most common view shared by institutionalised and indigenous spiritual
traditions alike is that the world is a ‘multiple level hierarchic reality’. These relationships
may be represented with a simplified model showing three different planes that overlap (cf.
Fig. 11). It is a way of showing that management of sacred sites should consider all values and
stakeholders involved. Therefore, it is necessary to acknowledge that in this world where
many different worldviews coexist, each worldview may have its own hierarchy of values.
Within these worldviews, different traditional cosmological sciences have evolved over time
― often in harmony with nature ― and many of which are still alive in different regions
around the world that should be taken as a frame for heritage conservation (cf. Verschuuren
2007, p. 308; for full treatment cf. Verschuuren et al. 2010).
Fig. 11. Main constituent values of Sacred Sites, SS.
(after Verschuuren 2007, p. 308).
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 23

The key to the future is in the commitment of human inhabitants living there who
maintain the sense of deep attachment and perform their activities in a quest of awakening
(svachetana). Within the broad vision of eco-spirituality preserving the spirit of sustainability
keeping the spirit of place at its nexus is generally taken as the main philosophy behind
heritage conservation that also has other dimensions of reverence and revelation
(ecospirituality).
Reverence ― the deeper vision of the sanctity of life; responsibility ― the connecting
link between ethics and rationality; frugality ― grace without waste; and ecojustice ― all
form the minimal core of intrinsic values for right conservation and preservation of the spirit
of sustainability (Skolimowski 1990, pp. 100-102). In fact, in corroboration with reverential
development ecospirituality should be conceived as an unitary in the broadest and deepest
sense, which combine reverence and sanctity of life with contemporary economic, social,
moral, cultural, and traditional premises to bring peace and harmony with nature (cf.
Skolimowski 1990, p. 103, also Singh, Rana 2009d), i.e. a rational integration and righteous
counter-balance between dharma (moral code of conduct) and karma (right action).
Heritage is the mirror of mankind’s growth, progress and prospects; it is very
important that it should be preserved. One has to remember that modern way of life and
science, and ancient wisdom and its messages can work together to help in searching a
harmonious and peaceful path of mankind’s integration with nature. In order that this heritage
become a resource for development, it needs to be first documented, then protected,
maintained and finally utilized according to specific heritage guidelines and legislations. Only
then, combined with an increased citizens’ awareness and participation, will policy efforts and
interventions become sustainable – environmentally, socially and culturally (cf. Singh 2011, p.
251). Still, predominantly following top-down approach in India the heritage conservation is
guided by a manual written in 1923. Of course, the Ancient Monuments and Archaeological
Sites and Remains Act (1958 and amended in 2010) is in operation, however it mostly cares
for the material artefacts, fencing from their surroundings. The INTACH Charter for the
Conservation of Unprotected Architectural Heritage and Sites in India (2004) defines the
integrity of heritage not only in terms of the physical fabrics of buildings but also the
collective knowledge systems and cultural-heritage landscapes it represents (Sinha 2017, p. 6).
It is felt that the existing legislative and administrative framework in India, so to say in South
Asia, is grossly inadequate for conservation, preservation and maintenance of cultural-heritage
landscapes, and also there is lack of a system that maintain close ties with the stakeholders.
In order that heritage becomes a sustainable resource for development, it is essential
that: (i) Heritage be protected and maintained; (ii) Heritage protection be continuously
monitored, assessed and strategies be changed fitting according to appropriateness, priority
and in need of the time; (iii) Impact of heritage protection should be constantly evaluated and
improved upon; (iv) Heritage protection activities should be supported by the residents and
stakeholders; (v) City development plans follow specific heritage guidelines support system
and the by-laws; (vi) Heritage to be promoted so as to bring sustainable economic benefits to
the local population; and (vii) Information and cultural programmes on heritage issues to be
disseminated for awareness building among citizens (Singh 2016, p. 444).
On 20 September 2016, Varanasi was added to the list of cities that will be a part of the
Indian Government’s “Smart City Mission”. Each of the cities on this list (total 109) will
receive Rs 5 billion (or US$ 756 million) for the period of five years, and with this money the
cities are expected to improve existing and build new urban infrastructure, enhance the natural
environment, preserve culture and history, and embrace new urban technology, with the hope
that these things will lead to the “restoration and sustenance of culture, heritage and
spirituality with enhanced quality of life”. The supporting resources and monetary allocation
will be sorted out by a public-private-partnership (PPP). For implementation of this
programme a government registered company has been constituted, viz. Varanasi Smart City
Limited (VSCL), on 29 October 2016, which will be operated by the executive body and
advisory committed, including the subject experts. The VSCL now prepared DPR (‘Detailed
Project Report’) on the vision and guidelines of the Smart City Project; and at this stage this
Singh, Rana P.B. & Rana, Pravin S. 2017, Banaras, India: Cultural Heritage & Planning. For Routledge Gl Heritage Cons. Vol. ed. Bharne, f.c. 24

will be operated by the Municipal Corporation of Varanasi. While the heritage zones and
related properties have been mentioned in different contexts throughout this plan, only time
will tell if the heritage properties will be given budgetary and development or if it will again
be placed at the developmental margin (see Singh and Rana 2017). Recent field studies and
participatory observations find weak institutional (governmental, community-based, and
NGOs) coordination, lacking capacity and power to enforce regulation and policies, often also
linked to various degrees of corruption; altogether they serve as big obstacles to heritage
preservation. Also, illegal and unplanned constructions, especially in the areas along the
riverfront where financial potential coming out of the property use are high in speed and mass.
In fact, they very often neglect the defined standards for protected monuments surroundings.
Encroachment of the protected zones, constructing above the defined height or demolishing of
the old buildings in order to construct the new at their place are commonly witnessed
occurrences here. Nevertheless if disease is diagnosed, solutions will be sought with the active
support of the stakeholders and mass awakening.
Remember, a thing is right when it tends to preserve the integrity, stability and beauty
of the site as a living organism. We may separate ourselves from the web of our heritage in the
pursuit of modernity and secularism, but it would always be at the cost of our hearts and souls.

10. References
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Authors
Prof. Rana P.B. Singh
Ex- Head and Professor of Geography, Department of Geography, Institute of Science,
Banaras Hindu University, Varanasi, INDIA.
Email: [email protected]
§ Prof. Rana P.B. Singh PhD has been Professor of Geography (spel. Cultural & Heritage
Studies) & was Head (2013-2015) Department of Geography, Banaras Hindu University,
India. He is also founding Vice President of the Asian Cultural Landscape Association
(ACLA). He has been researching in the fields of heritage planning, pilgrimages and
settlement systems in Varanasi region since over last four decades as promoter, collaborator
and organiser, and also did field studies in Japan, Sweden, Italy and South Korea. On these
topics he lectured at many centres across the world. His publications include over 260 papers
and 41 books on these subjects, including Banaras, Making of India’s Heritage City (2009),
Sacred Geography of Goddesses in South Asia (2010), and Hindu Tradition of Pilgrimage:
Sacred Space and System (2013).
For his works see, https://banaras.academia.edu/RanaPBSINGH/Papers

Dr. Pravin S. Rana

Assistant Professor in Tourism Management, Vocational Courses, Faculty of Arts, Banaras
Hindu University, Varanasi, INDIA.
Email: [email protected] ; [email protected]
§ Pravin S. Rana PhD is Assistant Professor in Tourism Management, Vocational Courses,
Faculty of Arts, Banaras Hindu University, India. He holds a master degree (2000) in tourism
management and has worked on “Pilgrimage and Ecotourism in Varanasi Region: Resources,
Perspectives and Prospects” for his doctoral dissertation (University of Lucknow, 2003), and
published two dozen of papers in this area. His publications include Pilgrimage Tourism: A
Study of Varanasi (2014, SRME Pubs. Sagar), Banaras Region: A Spiritual and Cultural
Guide (2002/2006, Indica Books, Varanasi, with Rana P.B. Singh), and Tourism Geography
(2006, New Royal Book Co., Lucknow, with A.K. Singh). During Aug. 2005-July 2009, he
had served as Manager of the Children Programme at World Literacy of Canada (India
Office); and also gave seminars in Norway, Canada and Singapore.

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