[353-11]. Singh, Rana P.B. 2011.

Varanasi, Indias Cultural Heritage City:

Contestation, Conservation & Planning; in, Singh, Rana P.B.
(ed.) Heritagescapes and Cultural Landscapes. Planet Earth &
Cultural Understanding Series, Pub. 6. Shubhi Publications, New
Delhi: pp. 205-254. Hb, ISBN (10): 81-8290-226-6. Rana P.B.
Singh.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Varanasi, Indias Cultural Heritage City:
Contestation, Conservation & Planning

Rana P.B. Singh
Banaras Hindu University, India
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Abstract. It has been realised that the cultural and natural heritages are
increasingly threatened by destruction not only due to the traditional
causes of decay, but also by changing socio-economic and political
conditions. From India 28 properties are enlisted in WH List, however
Ghats of Varanasi has not yet been proposed for inclusion, mostly due to
political complexity and lack of strong movement from the stakeholders.
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 ten years. In this context the status of Varanasi on the
scale of UNESCO-WH List, the implications of the present Master Plan
and City Development Plan (JNNURM), role of INTACH (Varanasi),
governance strategies and issues of public awareness are critically
examined. It is suggested that the auspices of City Administration a
Heritage & Conservation Cell in the Development Authority and
Municipal Corporation should be created, and specific by-laws also be
formulated for the development and preservation of heritagescapes.
Keywords: JNNURM, heritage planning, contestation, Master plan, public
participation, stakeholders.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
1. 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. Vrnasi, popularly called
Kshi or Banras (wrongly spelt as Benares in anglicised way), known as
the Cultural Capital, Heritage city of India and one of the oldest living
7. Rana P.B. Singh

206
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) in 1991 and recorded a population of 1,231,220 in 2001.
The citys population consists of predominantly of Hindus (63 per cent),
substantial Muslims (30 per cent) and other religious groups. The main
city of Varanasi spreads over an area of 84.55km
2
. Additionally, everyday
about 40,000 commuters visit the city, which increases to 60,000 during
festive season. 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 2009c: 17-18).
As the city has grown in area, population, business and administrative
functions, its influence extends beyond the municipal limits. From a city
with a single core (CBD, i.e. Chauk), it has now acquired the character of
an Urban Agglomeration (UA) spread over an area of 115.27 km
2
. And
then there is a much larger area called Varanasi Urban Region over which
it has no formal control but to which it sends its products and from which
it draws its food and other requirements. What happens in the region has
implications for the city and its people and vice versa. With further
improvement of the GT road (National Highway 2) into a super highway,
the future expansion of the city will continue to be on all sides surrounding
the city.
In 1982 the Varanasi Development Authority (VDA, formed in 1974)
made an assessment of the earlier plans of the city. And, under its
direction, the Town & County Planning Organisation (TCPO) prepared a
comprehensive Master Plan of Varanasi 1991-2011, during which time the
population of Varanasi Agglomeration is expected to double (cf. Singh
2009c: 327). 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) as the outer limit. From lower to
higher hierarchy they are: Varanasi City Municipal Corporation 84.55
km
2
, Varanasi Urban Agglomeration, VUA 112.26 km
2
, Varanasi Master
Plan - Operative Area 144.94 km
2
, Varanasi Master Plan - Projected Area
Varanasi, Indias Cultural Heritage City

207
179.27 km
2
, and the outer most Varanasi Development Region, VDR
477.34 km
2
(Fig. 7.1).
Fig. 7.1. Varanasi, Development Region: Development Plan, 2011-2021.


Under the Master Plan 2011 the expanded area proposed for Greater
Varanasi is 179.27 km
2
, however the land use categories planned do not fit
the standard norms of ecological balance in the minimum threshold. The
most noticeable change during the 1991-2011 Plan is the expansion of the
area of the city (+112%). The major changes since 1991 as introduced
after 1988, indicate a catastrophic increase of land under government and
semi-government uses (+390.50 per cent), and public and community
facilities (+190.63 per cent). The increasing pace of population results to
7. Rana P.B. Singh

208
increase area under residential uses up to 253.63 per cent over 1988 (cf.
Singh 2009c: 327). This catastrophic change spoils the ecological system
of land use; the most crucial group is parks and open ground that records a
decrease of over 60 per cent in comparison to 1999. Similarly a great loss
of agriculture and open land within the master plan area, at a rate of above
40 per cent, is again a great warning. In addition to the citys population,
everyday about 40,000 commuters visit the city; this numbers increases to
60,000 during festive season.

Fig. 7.2. Varanasi, Development Plan 2011.



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: 327, cf. Fig. 7.2) to maintain
and preserve the ancient glory of Varanasi, and to identify necessary
facilities and infrastructure and various heritage complexes (cf. Rana and
Singh 2000: 150-154). A little over 2% of the total area is proposed under
Varanasi, Indias Cultural Heritage City

209
tourism and heritage zone. More emphasis has been laid on the
government and semi-government uses.
According to the zoning plan, five heritage zones can be identified in
Varanasi (Fig. 7.2):

1.1. 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. 7.3). 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, 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. 7.4) 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.
Almost all visitors (tourists and pilgrims) take part in the on-site
package scenic tour programmes (whether at a luxury or a basic level), of
which the Ganga ghats are the most popular. 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 UP 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. It
specifically prohibits new construction on the riverfront ghats unless these
buildings are temples, maths and ashrams (monasteries) and only if these
have approved construction plans or are only 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. Overall these orders aim to protect the
integrity, sacredness and the ancient glory of cities along the Ganga. The
crescent-moon shaped riverbank is a landscape temple in the form of an
7. Rana P.B. Singh

210
amphitheatre, where the ghats form the platforms, the water the altar and
the sun is God.
Fig. 7.3. Riverfront Varanasi, World Heritage Site.



Varanasi, Indias Cultural Heritage City

211

Fig. 7.4. Riverfront Varanasi: a scene of the Ahilyabai to Shitala Ghats.



1.2. 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 fortnight, 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
fortnight. In this area also stand the temples of Tulasi Manas Mandir and
Sankatmochan Hanuman Mandir.

1.3. 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
7. Rana P.B. Singh

212
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.

1.4. 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 heritage and centre of solace and learning. Under the heritage
complex development programme by the UP Government, a development
plan has been prepared and some works have already been started.

1.5. Sarnath
Fig. 7.5. Sarnath: Places of attraction.

Varanasi, Indias Cultural Heritage City

213

This archaeological heritage site was famous for its sanctity, beauty
and natural scenery (Fig. 7.5), qualities that attracted the Buddha to give
his first sermon here in 528 BCE. Following Muslim invasions and the
downfall of the Gahadavalas Kings, the site was left in ruins and only
came to light in CE 1793.
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. 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.

1.6. 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. The total 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 last
one was from a period of 17 May to 15 June 2007, and the forthcoming
will cover from 15 April to 14 May 2010; falling every 3rd year), over
45,000 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.
Among the above five sections, of course the Riverfront City is being
in the process of getting enlisted in the UNESCO Heritage List mixed
cultural landscape. Due to the lack of the public awareness and active
7. Rana P.B. Singh

214
participation, the complex web of bureaucracy, rising corruptions, and the
rise of both individualism and consumerism, there seems to be little hope
for the proper implementation of the plans and maintenance of heritage
properties in their original forms. Ultimately there is an urgent need to re-
vitalise the city with re-establishing the ecological order by promoting
civic sense and active public awakening and participation. The Ganga
river is so polluted now that only the most faithful would venture to take
bath in it. The Ganga River as an environmental milieu is not simply a
water stream that flows across the land, this is what the Hindu culture
knows to be true and knows this in a certain way. It is not simply a
question of how the river matters to society at present (in a strict sense), it
is more important to see the meanings and cultural values which have been
sustained for centuries. It is our moral obligation to revere this deeper
attitude and maintain it in the context of the present needs, searching for a
balanced relationship between man and nature within the microcosm of the
Ganga river. This ideal brings together both Hindu culture and the vision
of a sustainable society. The Ganga is declared as a National River by
the union government of India on 4 November 2008, as the first step for
environmental and heritage preservation.
Having a prime objective to help replace the current piecemeal efforts
to clean up the Ganga with an integrated approach that sees the river as an
ecological entity and to address the problems and strategies for
environmental cleanliness the National Ganga River Basin Authority
(NGRBA) was founded on 20 February 2009 and opened by the prime
minister of India. Let us hope that the vision and reflections of heritage
(tangible and intangible) associated with the Ganga river and continued
since the ancient past would also be considered in such programmes.
The impact of urban sprawl and neighbouring effect is constantly
marked by the expansion and growth of two towns across the Ganga river,
i.e. Ramanagar and Mughalsarai, lying only at 5 km and 18 km east of the
main city, and recording population of 40,619 and 116,308 in 2001,
respectively (cf. Singh 2009c: 335). During 1991-2001 they recorded a
growth of 35 and 23%, and are expected according to the Master Plans to
grow up to 30 and 38% in 2001-11, respectively. It is further estimated
that both towns will be directly linked as a continuous urban space by
2031. This tendency will further intensify the demographic and economic
pressure on the city of Varanasi.
Unfortunately the Master Plan 2001-11 as prepared by the VDA and
passed by the UP Legislative Assembly has failed to implement most of
the priority projects enlisted. Realising this now private investors are
encouraged to come forward and take care of the follow up in-process
Varanasi, Indias Cultural Heritage City

215
Master Plan 2011-21 under the purview of withdrawal or non-
implementation of the earlier strategies and projects. In the Master Plan
2001-11, a long list of roads was prepared to ensure its widening but the
condition of roads could not improve despite the fact the traffic load
continued to increase. The VDA could also failed its drive against high
number of illegal constructions, misuse of basements sanctioned with
parking provisions and developers of illegal residential colonies on the
outskirts, and illegal destruction and encroachments of heritage properties.
Projects like Kamdhenu Nagar were put on the backburner while the fate
of Transport Nagar hung in balance due to delay in completion of the
process of land acquisition. A few years back, the VDA had adopted strict
attitude against the law breakers and violators of building laws, but its
drives could also not continue for long resulting back into the earlier
condition. However, despite its failures in the past, the VDA now appears
serious for ensuring a planned development in future as would be
proposed in the coming Master Plan 2011-21.
It seems that some ready-made plans on the line of other similar cities
would be superimposed, like in the past, and again rarely peoples
participation be given its rational place? Will the VDA put these plans in
public domain and call for opinion of the civil society who is passionate
about their heritage and contributing their bit towards its maintenance and
preservation? Or will it want the people living in this sacred city to be as
disconnected as they are today with their heritage and traditions, which are
mostly used as resource for (outsider) tourists? Do we want citizens to
continue to be disconnected from the campaign and continue to flush and
forget its rich traditions? There is a need to involve the communities and
reconnect them to the heritage and traditions in making in-process Master
Plan 2011-21 more sustainable and heritage-oriented. Lets not undermine
the fact that success of the programme to bring the citys culture to better
life will rest with the involvement of communities right from planning to
monitoring (cf. case of the Ganga river, Babu 2009).
2. UNESCO guidelines for Cultural Heritage & Cultural
Landscape
According to the Operational Guidelines (2005) of the World
Heritage Committee of UNESCO, a property designated as cultural
heritage nominated should:

i. represent a masterpiece of human creative genius (monument, group of
buildings or site);
7. Rana P.B. Singh

216
ii. exhibit an important interchange of human values, over a span of time or
within a cultural area of the world, on developments in architecture or
technology, monumental arts, town-planning or landscape design;
iii. bear a unique or at least exceptional testimony to a cultural tradition or to a
civilisation which is living or which has disappeared;
iv. be an outstanding example of a type of building or architectural or
technological ensemble or landscape which illustrates (a) significant stage(s)
in human history;
v. be an outstanding example of a traditional human settlement, land-use or sea-
use which is representative of a culture (or cultures), or human interaction
with the environment especially when it has become vulnerable under the
impact of irreversible change; and
vi. be directly or tangibly associated with events or living traditions, with ideas,
or with beliefs, with artistic and literary works of outstanding universal
significance (the Committee considers that this criterion should preferably
be used in conjunction with other criteria).

Additionally, it would be more plausible to have one more criterion
from the natural heritage to be taken into consideration for identifying
cultural heritage:
vii. contains superlative natural phenomena or areas of exceptional natural
beauty and aesthetic importance.

The Riverfront cultural and heritage landscape and Old City
Heritage of Varanasi fully accord with all the above criteria of WHC
UNESCO 2005 (i to vi and vii).
There appeared a number of imbalances and gaps on the world
heritage list of UNESCO till 1994, including the over-representation of
historic towns, religious buildings, and European sites. With a strategy to
solve it, the concept of cultural landscapes was introduced in 1992 and a
global strategy is framed; however, after passage of time more the spatial
and typological alleged imbalances have grown (cf. Aa 2005: 37). Even
being one of the founding members, India has not been fully represented
mostly due lack of seriousness from the side of government authorities and
community organisation; the Riverfront heritagescape of Varanasi is an
example of not finally proposed for getting enlisted, in spite of fulfilling
all the world heritage criteria (ibid.: 24; cf. Singh, Dar and Rana 2001).
3. 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
Varanasi, Indias Cultural Heritage City

217
performances and rituals. The micocosmic 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 (cf. Michell and Singh 2005).
One of Indias 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, 3 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 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
7. Rana P.B. Singh

218
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 C
14
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.

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; 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
Varanasi, Indias Cultural Heritage City

219
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 citys 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 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. The
names of Ravi Shankar, (late) Bismillah Khan, (late) Kishan Maharaj and
many others make obvious the richness of the Banaras musical culture.

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
7. Rana P.B. Singh

220
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 Rmalil traditional performance of the
Rmyana 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 Rmalil is
a dramatisation of the epic journey of Rma, the 7th incarnation of the
Hindu god Vishnu. The Rmalil, a theatrical form of story of the
Rmacharitamnasa (old Rmyana), 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 Rmalils are those of
Ayodhya, Ramnagar and Banaras, Vrindavan, Almora, and Madhubani,
the Rmalil of Ramanagar is unique in the whole world. In the city of
Banaras Rmalil 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).
4. 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;
Varanasi, Indias Cultural Heritage City

221
being compatible with international human rights instruments; 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. One
can cite an example of administrate building complex of Chandigarh (in
late 1950s built by Swiss architect and urban planner Charles-douard
Jeanneret-Gris, known as Le Corbusier (1887-1965) and was already
enlisted in the WH Tentative List on 23 October 2006, which is now in
process to get it proposed for inscription in the UNESCO WHL in 2010;
let us wait for the final result as no way one can finally predict in such a
complicated process of submitting proposal and consideration of priority.
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.
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 proprietors hands, he usually
7. Rana P.B. Singh

222
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. The 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
Manikarnika Ghat with the support of JICA (Japan International
Cooperation Agency) is an example of work that was in progress till 2005
(cf. Singh 2009 b: 341-342); however in lack of continuity of maintenance
and carelessness the scenario is again return back to its old phase in 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 60-70 m. 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
Varanasi, Indias Cultural Heritage City

223
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 in 2008
facing the problem of sinking and fracturing.
5. JNNURM and the Varanasi CDP: Dilemmas!
According to the census of 2001 a little over 27.8% of Indias total
population (1.029 billion; and projected over 2 billions by 2071) lives in
urban areas, and it is expected that its share will be close to 45% by 2050.
To handle Indias rapid urban growth and sprawl and its consequential
problems a comprehensive and sustainable development strategy was
designed and inaugurated by the Prime Minister of India, Dr. Manmohan
Singh, on 3rd December 2005. This is named Jawaharlal Nehru National
Urban Renewal Mission (JNNURM), which will work for a period of 7
years beginning from 2005-06 under the central Ministry of Urban
Development/ Ministry of Urban Employment and Poverty Alleviation,
under the 74th Constitution Amendment Act (CAA), 1992. The main
components under the mission include urban renewal, water supply and
sanitation, sewerage and solid waste management, urban transport, re-
development of inner city areas, development of heritage areas,
preservation of water bodies, slum development, basic services to urban
poor and street lighting. In the first phase, the Mission is being executed in
63 cities with a population of one-million and above, State capitals and
23 other cities of religious and tourist importance. With an estimated
provision of Rs, 614.6 billion [1 US $ = Rs 48] for 7 years, the Mission is
the single largest Central Government initiative in the urban sector. The
PM emphasised the importance of cities that are internationally known for
heritage, tourism and pilgrimages and maintained their historical and
cultural glories, like Varanasi, Amritsar, Haridwar, Ujjain, etc.
The Mission has to work on improving urban infrastructure and urban
basic services. The JNNURM plans to trigger a deeper process of reform
at the state and city level, viz. (i) using fiscal flows to all sort of service
utilities and local governments to change and reform, (ii) decentralisation
as potential to spark change and create incentives with the support of
effective regulation, and (iii) promoting citizens demand by making
service delivery provision directly to the grass level.
The primary objective of the JNNURM is to create productive,
efficient, equitable and responsive cities. In line with this objective, the
Mission focuses on: (i) Integrated development of infrastructure services,
(ii) Securing linkages between asset creation and maintenance for long-run
7. Rana P.B. Singh

224
project sustainability, (iii) Accelerating the flow of investment into urban
infrastructure services, (iv) Planned development of cities including the
peri-urban areas, outgrowths (OG), and urban corridors, (v) Renewal and
redevelopment of inner city areas, and (vi) Decentralization of urban
services to ensure their availability to the urban poor. In view of these
issues the future vision for Varanasi city is to keep and develop it as an
economically vibrant, culturally rich tourist city. Under this programme
the City Development Plan (CDP) was prepared by the Municipal
Corporation (MC) within a month through a hired agency, Feedback
Ventures (FV) of New Delhi, and was submitted to the Central
Government in September 2006.
For implementing the Missions objectives of equitable, sustainable
and rationally service delivery mechanisms through community
participation and involvement of Urban Local Bodies (ULBs) for
individual cities, comprehensive City Development Plans (CDP) are
prepared. The CDP aims to provide a rational perspective and vision for
the development of the city where lessons be learnt from the past,
problems of the present be critically examined and solved, and prospects
of the future be made reality. The Varanasi CDP was submitted on 22
August 2006, and the evaluation report on it was released on 12 October
2006. It is quite surprising that only within two months the CDP was
prepared on the basis of secondary sources and giving over-emphasis on
the structural plan with financial allocations.
The Varanasi CDP submitted to the JNNURM lacks the survey and
understanding of the present ground realities faced by the city. Of course,
the report recognises that the process of CDP being a multi disciplinary
platform includes various stakeholders who work towards the development
of the city. As the stakeholders know the city better and are responsible
citizens, their views are important at every step, while preparing the CDP,
but in fact, the city authorities had been least concerned with this
objective. In the later half of 2006, meetings for this purpose were held for
an hour in the forenoon (i) on 6 June with people involved in sari (silk
lion-cloth) industry, (ii) on 8 June with Weavers Association, (iii) on 13
June with Sankatmochan Temple trust, and also (iv) on 20 July having
discussions with District Industrial Association and INTACH (Indian
National Trust for Art, Culture and Heritage). Using their usual colonial
setup of complicated bureaucracy, and neglecting the active involvement
of the people, stakeholders and scholars who have been working life-long
on various aspects of Varanasi, the Municipal Corporation (MCV) and
Varanasi Development Authority (VDA) had succeeded in formulating the
CDP that was finally submitted to the government. That is how after a
Varanasi, Indias Cultural Heritage City

225
four hours of discourses with stakeholders, in which only two persons in
each group were represented, the city authorities took only two months (5
July to 5 August 2006) for assessment and documentation of the CDP
under the contract of a private agency, Feedback Venture of New Delhi
(FV 2006) and had it finalized.
In the spirit of JNNURM, the making of Varanasi CDP had claimed to
follow the two-stage procedures: consultation for the purpose of making
the people understands the existing situation, followed with participation
process for involving the people to take decisions. However, at no stage
the first draft had been put before the public, thus their claim for
transparency and active public participation is not at all justified. In the
appraisal report of the Varanasi CDP the above issues are mildly
mentioned and further clarifications were asked for. In a bureaucratic way
the list of NGOs and persons attending the meetings were submitted, and
that is how the CDP has been approved (cf. Rao 2006). This whole CDP
report (3 parts and annexure; and appraisal report) turned to be a mere
good-looking report, lacking the contemporary surface realities like
complexity of land use and space allocation, priority concerns, the Ganga
riverfront heritage planning that attracted the attention of UNESCO WHC,
civic amenities, etc.
Surprisingly, the appraisal report at the end appreciated the vision of
the CDP in making the city an economically vibrant, cultural rich tourist
destination, adding further that the vision lays emphasis on heritage and
cultural preservation (Rao 2006: 13), but no where in the CDP these
aspects are considered as measures of urban planning, preserving cultural
heritage, and promoting religious (like pilgrimages) or sustainable heritage
tourism. Since 2001 the city has recorded a mass movement to have the
Riverfront and Old City Heritage and Cultural Landscape in the World
Heritage List by the UNESCO enlisted. Following the guidelines and
identifications of the current Master Plan, 1991-2011, thematic surveys
and documentations of the state and conditions of heritage buildings and
the regional perspectives were prepared under the auspices of Varanasi
Development Authority, and reports were sent to the government in 2002
(cf. Singh and Dar 2002a, b, and c). Of course, no progress has yet been
noticed, again primarily due to lack of bureaucratic and governmental
support, and also of strong public involvement. In the meantime some
architects, urban planners and conservationists from Austria, Germany and
France with the assistance of their students and the collaboration of Indian
colleagues have prepared detailed inventories and documentations,
including some major publications (cf. Michell and Singh 2005, and
Gutschow 2005). To fill up the blanks under the key issues in the Varanasi
7. Rana P.B. Singh

226
CDP a few sentences and a chart have been added that refer to planning
the riverfront heritage and the old city heritage zones while integrating
heritage conservation with developmental activities (cf. FV 2006: 140).
The critical issues of environmental deterioration, preservation of cultural
heritage (tangible and intangible), demographic pressures and illegal
encroachments along the riverfront heritage zone are not given a single
reference. Additionally, the legislation system and need for citizens
awareness about these subjects are not taken into consideration in the
CDP.
There also exist many forms of pressures that deteriorate the heritage
scenario (Singh 2009b: 344-348); such pressures include (i) development
pressure referring the increasing pace and threat of extremely high density
(400 to 500 persons/ ha), (ii) population pressure, which is projected to
reach 2.35 million by 2031, excluding the everyday floating population of
pilgrims and tourists that on average runs around 35,000 people, (iii)
shrinking space, resulting in lack of areas for further extension and illegal
constructions, (iv) incompatible sacredscapes with the religious exigencies
and the urban carrying capacity of a congested city centre bounding to
have a hard impact on the long-term sustainability of the cultural assets of
the city, (v) traffic load generated as result of drastic increase of
population and motorisation that lead to traffic congestion, (vi) increasing
load of unmanaged tourists and pilgrims that counted over a million every
year, and (vii) all the above pressures together result to chronic
environment pressures that results to loss of ecological order and balances.
6. Deteriorating Heritagescapes: the Issue of Awareness
The basic and primary goal in heritage planning is the protection of the
tangible built heritage and the intangible cultural heritage together with
making the landscape and cultural environment alive, peaceful, sustainable
and self-mobilised. This can be developed on the process of existence-
continuance-maintenance though its knowledge, understanding and
awareness among the people, dwellers and visitors both. If that is achieved
and transmitted to the next generations, then only development could
proceed for long term and in the better service to the mankind. It has been
observed that the issue of cultural and religious heritage is facing a critical
situation, notable among them are already recorded by the VDA in its
Master Plan of Varanasi (2001: 95):

(a) Lack of proper and easy accessible path.
(b) Lack of cheaper but optimal residence or dharmashalas (pilgrims rest
houses)/ hotels.
Varanasi, Indias Cultural Heritage City

227
(c) Speedy encroachment of the heritage area and their conversion into
residential or commercial uses.
(d) Lack of proper care, protection and maintenance, and civic sense.
(e) Increasing loss of the outer form, aesthetical appearance and overall
function due to illegal and immoral encroachment and also their
conversion, and
(f) Lack of strategy and system for renovation and environmental cleanliness.

Obviously, the present situation along the Riverfront Heritagescape
(study area) refers:
1. There is no plan for heritage planning and conservation. In fact on the name
of beautification and change the development and transformation of the
ghats environs turned to be a more problematic area. The closing down of
the old Asi confluence (i.e. shifted 1/2km in the south in 1981-82) and the
pucca (stone-slab) construction of Asi and nearby ghats resulted to create
a crucial problem of silt deposition. According to an estimate about 8200
m
2
of silt in a length of 60m get deposited every year. Moreover, the
course and the flow are also changing which cause loss of the aesthetic
sense and sacramental value of the ghat.
2. Lack of civic sense, public awareness and lack of knowledge of the ancient
rich heritage resulted to several ugly construction, nearby scattered
garbage, half burnt wood used by pilgrims and similar scenes. The local
priests are interested into more rituals and donations and no way thinking
of cleanliness, preservation and maintenance of the ancient glory.
3. No specific measures are taken for conserving and preserving the temples
and kunds, except performing and maintaining the daily religious
activities by the Brahmin priests families living there in (sometimes
illegal encroachments), and sometimes some devotees donate for
cleanliness and repairing that never be used rationally and in totality.

The spatial structure of ghats is basically viewed in the perspectives of
following aspect:

1. The water edge, where - direct water rituals are performed, including sacred
bathing and oblation rituals.
2. Adjacent platform, where most of the shopkeepers exist, and bathers and
watchers use space for specific social and religious purposes.
3. Open space, where the public gathering is performed on special occasions
including people those sit and relax.

These three spatial division and associated function also to be
maintained as part of heritagescapes. For this purpose the following
suggestions are made:

7. Rana P.B. Singh

228
1. The Sulabh Sauchalaya (easy toilet) should be shifted to some other place,
not facing directly the ghat.
2. Yoga camps should be installed or operated at various places at the
riverfront.
3. Installation of dustbins at suitable places to maintain the cleanliness.
4. Religious and rituals activities should be minimised and spiritual activities
must be given due importance through awakening and cultural
understanding and participation.
5. Some government restriction (through strict law) must be imposed upon the
various activities performed by the pandas.

It is expected that by the support of- active people participation,
awareness to save the age-old rich heritage, and development under the
Master plan (and its judiciary control) the ghat heritage will be protected
and conserved for the better benefit to the society.
The threatening impact of consumerism has resulted into loss of
heritage buildings at dangerous limit. Based on perceptual surveys and
interviews the report mention that it is a matter of mystery that people of
this holy city are not so conscious and concerned, while this city had
awakened the society in the past. The heritagescapes of the city are the
subject of illegal encroachment, unauthorised possession, unethical
destruction and change in the basic structure, carelessness for the
neighbourhood or community sense, and so many associated issues that
together make the situation havoc. Groups of mafias are so active and
rooted into the system that the common society is so terrorised that it keep
themselves desperate and rarely think for making awareness and mass
movements. The rich people, with support from such mafias, purchase the
disputed properties and replace the structure what they like and completely
transform its heritage vale, use and its contextual image in the community.
Remember, it is the moral duty of the local people to maintain the
existence and continuity of age-old traditions and architectural beauty that
we inherited from the past. The above report further mentions that the rich
people involved in such business have developed a favourable alliance
with VDA which compensate them by protecting their interest. Of course,
there are no such laws concerning sale and purchase heritage properties,
their protection, renovations and maintenance. According to VDA those
purchase such buildings are free to make use of them as they like.
However, the sensitivity to the heritage and cultural values are not
completely lost; there is still hope for change for betterment. The cases of
Hotel Ganges View and Banaras Art Galley may be taken as model
examples of rational renovation, preservation and maintenance and use
that suits to the present requirement. Another example of heritage
awakening walk (Dharohar chetna march) took place on 21 April 2008
Varanasi, Indias Cultural Heritage City

229
when a group of eleven people performed the site survey and
understanding march to visit Lolark Kund in Bhadaini. It has been
realised that on the name of heritage preservation and renovation,
repairing and changes are made which no way suits to the architecture,
landscape and the structure of the walls, e.g. use of artificial tiles, stone
blocks, paints, and fencing and locking of the neighbourhood, and
cementing the natural floor surrounding the sacred trees and the sacred fire
pit (havan kund). In fact, the political people performed such renovations
for their own interest to gain popularity. No way, support from the
architectural and conservation experts taken. Such visits to be regularised
and further incorporated into mass movements under Save Kashi, Save
your Culture (Kashi bachao, Sanskriti bachao).
Since the late 1990s, mainly due to loose administration and lack of
administrative control from the VDA (Varanasi Development Authority),
there has been along the riverfront ghats a spate of illegal encroachments
and opening of restaurants and guest houses, partial conversion of the
houses into shops or paying guest houses, silk and handicrafts shops, and
also transformation of heritage buildings for more economic benefits. The
well known heritagescape of Mir Ghat is now changed into a commercial
hotel, and the hospice nearby has been turned into guest house. The huge
fig-tree that once gave shadow and shelter to the ghat died, and no one
thought of replacement. The Prayageshvara temple at Prayag Ghat (built
in 1934) is slowly becoming part of private property and is subject to
destruction of the main architecture and colour symbolism. Similarly the
architectural beauty and the symmetry of the adjacent platform at
Panchaganga Ghat have recently been destroyed by the renovation and
repairing works. The opening of the Disneyland-type four storied Dolphin
Restaurant-cum-hotel next to the Manmandir Observatory, a protected
monument by the ASI, is one of such examples of illegal construction and
the worst threat to heritage building. No legal or public agitations were
made to stop such development.
While Banaras is one of the unique cities in the world where traditional
lifestyle is best preserved, it is paradoxically also one of the cities where
architectural heritage is least protected. There is no law that forbids private
owners to make drastic changes to their historic buildings or even
completely destroy them just to achieve a clear land property. There is
indeed an ordinance that forbids new constructions within a 200-metre
distance from the riverside, but this is little policed and extensively
disrespected (Dar 2005: 140). Taking the loopholes of law and
encouragement through the ideology of making identity and getting
protection under the umbrella of religion, many illegal and immoral
7. Rana P.B. Singh

230
buildings and constructions are already growing in the other side on the
sand-silt strip of the Ganga river. There is no concern for the moral code
(dharma) or spiritual feeling for the nature (adhyatamik anubhuti). This, in
fact, is a shameful threat to the basic essence of the cultural beauty and
identity of Banaras.
In a special meet of the VDA on 13 August 2008 the issue of enlisting
heritage zone/s of Varanasi in the UNESCO World Heritage List has been
discussed. This issue is now victim of confusion in understanding and
framing, confrontation in political arena, and contradiction in bureaucratic
system. Through the newspapers it is provoked that Varanasi needs to be
declared as heritage City, keeping aside the criteria and guidelines of
UNESCO WHL that refers to cultural landscape and mixed (natural and
cultural) heritage. On these guidelines only the Riverfront and Old City of
Varanasi fits to be nominated in the Heritage List, as discussed in the
sequence. Without critically and strictly following the UNESCO Criteria,
everything part of old tradition should not be projected as heritage as it
leads to confusion at global scale. Also, on the name of beatification (e.g.
constructing flyover bridges, and new roads) and minor repairing of
heritage properties (selected buildings), and sometimes even ugly,
unscientific and destructive repairing are performed on the name of
heritage conservation. Such issues attract politicians who take opportunity
for their electoral support by confusing people, which finally result to
confrontation, of course for a shorter period. Rarely in case of Varanasi,
has the bureaucracy properly maintained coordination with local NGOs,
politicians, social activists, and researchers and intellectuals! Again
another governmental meeting was held on 18 August 2008 at Lucknow,
the States headquarters, and several ideas were chalked out, but no action
and follow-up plans were crystallised.
Sometimes misleading news also propagated, like the one (4 April
2008) that according to unofficial news Varanasi is also accepted to be
inscribed as Heritage city by UNESCO, declaration waited (cf. Thats
Hindi 2008). In fact, this is competently false, as no such official proposal
has been submitted. Under the auspices of VDA the Kautilya Society, an
NGO in service of culture and heritage, has prepared three such reports
that refer to Varanasi: Inscribing Heritage Zones for WHL UNESCO
during March-April 2002 [cf. Singh and Dar 2002a, b, and c]. The third
report was widely circulated among the architects and scholars directly
concerned with such studies, collaborative programmes and also those
served the WHL and ICOMOS for heritage inscription in countries like
Austria, France, Japan, Nepal, and Italy. Already seven years past after
submission of the final report, and no management plan and operational
Varanasi, Indias Cultural Heritage City

231
time schedules either finalised yet or any such attempt made. The present
author has presented papers on these issues in four international
conferences held abroad, but the issue has not attracted the local
intellectuals. In the situation of political crises and lack of awakening it
becomes now herculean task to revive the heritage conservation plan and
activate public movement for this purpose.
Whenever some queries or clarification asked from the parliament,
human right commission, or UNESCO Representative in India concerning
the heritage enlisting, for a few days the VDA authorities feel awakened to
follow up some action programme and making of proposal. However after
sometimes those issues are kept out of concern, in view of priority
consideration. Additionally, so intermittently the senior officials of VDA
transferred to other places that no follow-up action is implemented. The
coming officials watch and learn the situation and peoples willingness for
five-six months, but when they plan to start they are transferred to other
centres.
Let me cite case of the CDP Varanasi, where surprisingly no where in
the CDP these aspects are considered as measures of urban planning,
preserving cultural heritage, and promoting religious (like pilgrimages) or
sustainable heritage tourism. Since 2001 the city has recorded a mass
movement to have the Riverfront and Old City Heritage and Cultural
Landscape in the World Heritage List by the UNESCO. As in case of
other nations the process of nominating a certain site or tradition as a
world heritage by the UNESCO can be seen as dialectic of the local and
the global politics and pressure games. Of course the aim of this global
cultural policy as formulated by UNESCO-WHC is to enhance the pride of
the local population in their own culture, foster efforts to its preservation
as well as to enrich the whole of humanity in creating a cultural memory
on a worldwide scale, but the road to reach destination is arduous, time-
consuming and full of frustrations (cf. Scholze 2008).
Following the guidelines and identifications of the current Master
Plan: 1991-2011, thematic surveys and documentations of the state and
conditions of heritage buildings and the regional perspectives were
prepared under the auspices of Varanasi Development Authority, and
reports were sent to the government (cf. Singh and Dar 2002a, b, and c).
Of course, no progress has yet been noticed, again primarily due to lack of
bureaucratic and governmental support, and also of strong public
involvement. The critical issues of environmental deterioration,
preservation of cultural heritage (tangible and intangible), demographic
pressures and illegal encroachments along the riverfront heritage zone are
not given a single reference. Additionally, the legislation system and need
7. Rana P.B. Singh

232
for citizens awareness about these subjects are not taken into
consideration in the CDP (Singh 2009b: 388).
Recently (8 June 2009) under phase III of the Mega Project called
Revitalisation of Varanasi as a Special Tourist Destination in State of
Uttar Pradesh that earlier planned for investment of Rs 250 million is
now revised and reduced to Rs 108 million. In this revised proposal
special emphasis is laid on the preservation, conservation and renovation
of some distinct architectural grandeur of the city that includes Ramanagar
Fort (lies other side of the river and already marked as one of the sites in
the cultural landscape that is underway to get nomination in the World
Heritage List) and Gurudham Temple (1814, one of the three such
monuments in India that preserved the archetypal architectural symbolism
of Tantra). The other part of this project aims to improve the
environmental condition and beautification of the riverfront ghats and the
Buddhist heritage areas in Sarnath. In the II phase of this project a grant
worth Rs 142 million was sanctioned for development of the Buddhist
Green Park and Light and Sound project in Sarnath, establishing a Lotus
Park and renovation and beautification in and around Shulatankeshvara
temple area. Unfortunately the II phase started only on paper and blocked
without any noticeable result. However, in the III phase renovation and
beautification of Gurudham Temple and Ramanagar Fort; Ramabagh, the
Kshirasagar Kund (water pool) and the monuments in the Ramalila
grounds, museum in the fort and the fort itself are given special
consideration. Under the above Mega Project a sum of Rs 78.6 million was
sanctioned for renovation and beautification of riverfront ghats, water
pools, and some important ancient lanes, however only Rs 33.5 million
was spent as acclaimed by the authorities, however the visible results are
noticeable up to any level of expectation. This is an example of inside and
intense story concerning development of heritage planning and tourism in
Banaras.
Based on a survey (2006-07) concerning understanding the public
participation and resultant action (PPRA), it is obviously noted that in
order to achieve a long term self-sustained maintenance of the healthy life
in Varanasi, an extensive programme of public awareness should be
conducted to communicate and educate about the value of public hygiene,
health and heritage and their potential socio-economic and cultural
benefits, that can be enhanced by the harmonious integration between the
old heritagescape and the modern constructs. This strategy will help
stakeholders to participate in sustainable operations, management and
maintenance plans effectively and successfully. With this approach of
marching from a development culture based on physical infrastructure to a
Varanasi, Indias Cultural Heritage City

233
development culture based on accumulation and sharing of knowledge, we
need to realise that sustainable planning is possible only by active public
awareness and participation. Of course, this is true everywhere, but it is
more true in Varanasi, where the root of underdevelopment is none other
than lack of knowledge, awareness and participation.
The passive fatalism and uncooperative acceptance of made-
elsewhere policies that has previously characterized urban planning in
Varanasi, now can be reversed by the methodology of participated
programme design, implementation and evaluation that the local
development institutions have illustrated and recommended too.
7. Heritage Development Plan: the Perspectives
In a meeting held at Lucknow (5 September 2008), under the
chairmanship of the chief secretary of government of the Uttar Pradesh,
the authorities have reconsidered the issue of inscribing heritage zones of
Varanasi in the UNESCO WHL, and nominated INTACH (Indian
National Trust for Art, Culture and Heritage, New Delhi) as advising and
coordinating agency. No way the earlier submitted three detailed and
illustrated reports (2002, see Singh 2009b: 363) have been taken into
consideration. In fact, together these three reports consist of 166 heritage
sites illustrated with detailed surface plans, architectural designs, and
cross-sections (cf. Singh and Dar 2002 a, b, and c). And the third report
has already been distributed among scholars, institutions and architect-
planners concerned with Varanasi, belonging to different parts of the
world. The recommendations include assignment to the VDA for
preparing phase-wise action programmes and preparation of pilot projects
and management plan, taking support of the state departments of housing,
tourism, and culture. The INTACH Varanasi has not been asked for
coordination.
With the initiative of the Chief Secretary of the state government of
Uttar Pradesh, on 1 January 2009, the INTACH, an agency and NGO at
New Delhi has been assigned the job to prepare Heritage Development
Plan (HDP) for Varanasi. The plan to be prepared by this agency would be
submitted to UNESCO through Government of India. This task is in
extension and on the line of earlier reports prepared by the Kautilya
Society, a local cultural body, on voluntary basis (cf. Singh and Dar 2002
a, b, and c). The INTACH New Delhi is entrusted this task for a fee of Rs
3.5 millions (ca. US$ 73,000). This agency has its local Chapter, INTACH
Varanasi, which is not directly involved in this project, except for show
piece and to honour face value; this happened by taking benefit of no local
7. Rana P.B. Singh

234
architect or urban planner as members of the local Chapter, in addition
with the control of local chapter by the business community of a group and
their kin and kiths who commonly use this platform for their personal
benefit. Out of total over hundred members, only five are from the
university faculty. The first VDA and INTACH New Delhi joint meeting
was held on 5 January and it was expected that by June 2009, the first
report of the HDP be submitted and released for the public consultation,
however the report is kept secret by the authorities.
On 16 July 2009 and again on 3 August 2009, the INTACH New Delhi
has made a presentation on its report and submitted the report to the VDA.
However, they avoided to disseminate the report for the public and giving
its copies for review to any local expert. Surprisingly, in such plan,
including the Master Plan, public participation and their suggestions are
essential before finalisation, but in the present case things are kept secret.
Of course the convener of the local Chapter possesses the copies of all
such reports, but never allows any other person, including the members, to
consult and examine the reports. Nevertheless, based on the presentation
and personal experiences since last three decades, the major highlights and
rational critiques of the HDP are presented here.
With a vision of sustainable urban development, promotion of heritage
tourism, conservation and preservation of heritages (tangible and
intangible), the Heritage Development Plan (HDP) has been recently
introduced in January 2009 under the auspices of VDA (Varanasi
Development Authority) on the line of the identification of the five
heritage zones in Varanasi, and also consideration of urban renewal and
revitalisation programme under JNNRUM. The HDP will be applicable for
the next two decadal period that refers to the followed up revised Master
Plan, i.e. 2011-2031. The vision behind this project is to revive, re-create
and making of sustainable effort to preserve traditional glories and values
together with adjusting the modern changes, with an aim that old heritage
properties changed and preserved in a way that they may serve as
reproductive resource for today. Therefore the focus is laid upon
preserving traditional values and architecture, urban public space where
the function may work more efficiently and harmoniously, tradition and
modernity go hand-by-hand in making landscape and culture more eco-
friendly and symbols of human ingenuity. The heritagescapes that given
specific consideration include architecture, natural landscape, built
heritage (structure and function), and pilgrimage routes.

The first phase of the HDP consists of four selected areas as pilot
project:

Varanasi, Indias Cultural Heritage City

235
(1) Dashashvamedha Ghat and the nearby area the predominant
area of rituals, pilgrimages, visitation to temples, and visitors attractions.
This area is delimited with the pilgrimage routes and individual temples
their number goes more than 160, and around sixty per cent all religious
activities and ancient temple are lying in this area. At the other end, this is
also one among the three main market areas in the city, dominated by
residential-cum-shop-attached-temple type of built structure. All these
mixed and thus evolved a mosaic of sacredscapes. The basic aim to
develop this area is restoration and development together in making the
area more liveable where riverfront natural heritage, built architecture and
symbolic values of temples, the grandeur of architecture, the market
structure and the variety of shops that support the profane side of the
human needs, the intangible performances and rituals continued,
maintained and still in operation at least since last 1500 years (ancient,
medieval, Mughal, colonial, post-colonial, modern periods in spite of three
time major destructions, etc. work together.
This area is facing drastic problems related to (i) depleting heritage
environment, (ii) environment like unhygienic, filthy houses and lanes,
wandering animals (bulls and cows), (iii) encroachment of public space,
walkways, open space near houses, (iv) vehicular congestion and poor
traffic management, hostile pedestrian environment, (v) lack of tourists
facilities, including inadequate places and room for stay, like loges and
guesthouses, (vi) inadequate pilgrims facilities, (vii) inadequate festival/
event management, (viii) dangerously opened electric lines and telephone
lines, (ix) inferior urban images, lacking signage, indication of lanes and
names, ugly additive structures, advertisement posters, (x) improper retail
growth, dominated by vendors, side-shops and illegal shops that
encroached the public spaces, and (xi) no proper and viable planning
measures together with lack of public awareness and their participation,
also neither exist by-laws, nor people are ready to follow upon by
changing their habits and life styles. Very similar condition would be
visualised in different degrees and intensities in other old parts of the city,
like Chowk, Vishvesharganj, Lahurabir.
The HDP emphasises the four interconnected attributes for
revitalisation and heritage planning, viz. Pedestrian environment, Faade-
scape, Riverfront Ghatscape, and Cultural centre and sites of cultural foci.
Many theoretically and ideal suggestions are given in the above contexts,
in addition with promoting pedestrian environment development, site
interpretation, improving accessibility, civic facilities, health and hygiene.

7. Rana P.B. Singh

236
(2) Chet Singh Palace along the riverfront is to be projected as a
Cultural Centre in the city due to its magnificent buildings, morphological
structure, functional space, built space where public and private can
interact so closely.
Chet Singh (1770-1781) built the palatial building of this Ghat in mid
the 18th century as a small fortress, which witnessed the fierce battle
between the troops of Warren Hastings and Chet Singh in 1781 that
resulted to the defeat of Chet Singh. Thus this fortress went under the
control of British. In late 19th century the King Prabhu Narayan Singh had
again took the possession of this fort. The northern part of it was donated
to Naga group of ascetics who later on built their monasteries and ghats,
called Niranjani Ghat and Nirvani Ghat (cf. Singh 2009b: 270). This
palace has been principal residence of king in British Period. This building
composed of (a) a palace with pavilions, built on the terrace overlooking
the Ganga, (b) a group of buildings for the women (demolished), (c) a
Mughal garden with darbar (assembly hall) and water tower, and (d) a
chain of interconnected three temples. The palace has a particularly
favoured relationship to the Ganga. It opens out onto the ghat which is a
continuation of the palace and reached by means of a monumental
gateway. The gateway houses a stairway, which gives access to the
terrace. There, a central pavilion stands looking out over the Ganga, on
which the Maharaja appeared for glimpse. The terraced level is defined at
two corners by two massive structures tapped by octagonal domed
pavilions. There are three state temples of Shiva in the compound, built in
18th-19th century. The Kashiraj Trust of the Maharaja, own this palace
and area like other properties of the estate. No specific measures are taken
to conserve and preserve the palace and its compound, except that once or
twice in a year for some celebrations the palace is allotted and on that very
occasions cleaning, white washing and some repairing are done. In lack of
proper care and maintenance the whole environment is in the stage of
depletion.
Developing the Chet Singh palace and associated ghat as cultural
centre will promote activities in enhancing dissemination and revival of
cultural performances (classical music, play, etc), example of heritage
preservation and re-use, religious activities used for promoting civic sense,
use of temples for more public visits. The centre will be a nodal point for
cultural interpretation. The arrangement of signage, illumination,
landscaping, properly suited lightings, revival and reorientation of garden,
additive extension of built space that would help to maintain old heritage,
and meeting and interaction among tourists and pilgrims leading to
Varanasi, Indias Cultural Heritage City

237
spiritual awakening and understanding would be some of the measures
suggested.

(3) Five halt stations (vsa sthna) on the pilgrimage route of
Panchakroshi Yatra that delimits the cosmic circuits, viz. Kandwa,
Bhimachandi, Rameshvar, Shiopur, and Kapildhara. This route represents
the only such unique historical circuit of pilgrimage covering ca. 88km
interconnecting 108 shrines and temples (cf. Singh 2002). All the five
stations are attached with a sizeable kund those are now critically facing
environmental problems (for details, see chapter 9 of this book). The
emphasis is laid upon the kunds, main temple complexes, dharmashalas
(pilgrims rest houses), preservation and restoration of historic buildings,
pilgrimage paths, maintenance of green space in view of keeping the
serene and sacred scene of the area alive and more eco-friendly for the
mass of pilgrims.

(4) Selected Water pools (kunds), exemplified with Sarang Talab,
Pisachmochan and Pushkar as representative of three conditions of
heritage and cultural contexts, respectively facing the problems of
environmental pollution and loss of cultural values, site in danger that has
once recorded history of ancient ritual of ancestors worship and religious
cleanliness, and a cultural symbol having association with Brahma (god
of creation) and Krishna (god of love).
The basic objectives for restoration and development of such water
pools include edge formation and improvement, revetment and
construction of retaining walls that help to restoration, additional
restoration, and upgradation of public and open space that would promote
social cohesiveness and more harmonious and hygienic environment.
There should be a system of re-charging, maintenance of cleanliness, and
societal consciousness to have their sense of attachment to place that
constantly help to maintain the spirit of place. By 1932, there were more
than hundred water pools; but at present only twenty exist and their
condition is unhygienic, environmentally polluted, filled with filth and
commonly used as sewer pits by the neighbouring houses.
For the first phase monetary budget is proposed to worth Indian rupees
Rs 2500 million (ca US$ 53 millions), which would further subdivided for
four sub-projects according to the requirements.

The second phase of HDP would consists of preparing detailed
inventory and listing of heritage properties; till August 2009 the INTACH
has tentatively prepared the list of such 693 properties. Selected properties,
7. Rana P.B. Singh

238
like Tripoli Entrance gateway at Ramanagar, Balaji temple (Mangla Gauri
Ghat), Jagannath temple (Assi), would be taken as pilot object for making
detailed plan for conservation and preservation.

Basic drawback of the HDP. The basic drawback of the recently
proposed HDP is lack of public participation, negligence of the historical-
cultural processes that made the landscape and lifeways, avoidance of
taking any sort of cooperation from the local experts and people,
superimposition of so many theoretical and other constructs that are
thought as the best measures by them, choosing samples of water pools
(kunds) without rationality of cultural significance and symbolic values as
perceived and practiced by local people since historical past, not
considering the proposal on the line of urban planning acts and the earlier
planned Master Plan, avoiding to make the report and details to the public
for critical observation, completely keeping aside intangible heritage (like
Ramalilas, ancestors rituals, fairs and festivals, environmental theatres,
traditional Sanskrit teaching and schools, traditional wrestling, folk art and
craftsmanship, toy making, silk weaving, seasonal songs and associated
singing assemblies, , etc.), giving over emphasis on (recreational)
tourism and Western visitors, neglecting the requirements of the huge
mass of pilgrims (ca. 2 million every year), avoiding coordination with
other development plans that concerned with transport system, sewerage
drains, building construction, cultural activities, etc. And, several such
loopholes may be looked into. If these issues be sort out to a certain
degrees, the proposed HDP would be rationally befitted and eco-friendly
accepted and activated for a sustainable future of this heritage city.
In view of experiences in the past, it is clear that in lack of any pilot
project no way one could justify the relevance of the heritage conservation
plan and details of related aspects that would lead to put the main heritage
zones and properties first in the Tentative List of UNESCO WHL, and
followed up proceeding toward getting enlisted in the Final List.
Additionally, sometimes controversial and false propaganda through
media and newspapers and doubts created by the officials and politicians
also play a role of obstacle.
8. INTACH Varanasi: Role, Reflections and Contestations
The Indian National Trust for Art and Cultural Heritage (INTACH)
was set up on 27th January 1984, having headquarters at New Delhi,
registered as a society/trust under the Registration of Societies Act 1860, as
a nationwide, non-profit membership organization with aims to protect and
Varanasi, Indias Cultural Heritage City

239
conserve Indias vast natural and cultural heritage. INTACH has made
significant contribution over the years in conservation and protection of
our natural and cultural heritage in India through its 150 chapters in
various cities, those formed under Section V [Sub clause (xviii) of Clause
(D) of Rule 17] of the Rules and Regulations of the INTACH pertains to
the powers and functions of the Governing Council and the Executive
Committee. The rule suggests appointing chapter Convener for a period of
three-year, and may be extendable for one successive term.
In 1985 the INTACH Varanasi Chapter was established with the
consent and approval of the headquarters at New Delhi. Soon afterwards
(1986) the INTACH New Delhi executed a charitable Deed of Trust by
legal document signed by the then member-secretary and by others
including the close relatives (same business community, kith and kin, like
a noted Harvard professor of Indian art Pramod Chandra) and appointed
Mr Ananda Krishna (b. 12 Nov. 1925 ) as its chairman, who succeeded
to appoint his own son Mr Kalyan Krishna (b. 28 June 1946 ) as
Executive Trustee and he himself served as nexus of power control being
the Chairman even after passing 24 years. Thus using INTACH name
through tricks of power-game a parallel-but-associated organisation named
the Rai Krishnadas INTACH Varanasi Nyas was founded by its
(lifelong!) chairman Mr Ananda Krishna on the name of his father (late)
Rai Krishnadas (1902-1980), a noted scholar of Indian art and Hindi
literature who carried the lineage tradition of business of art and artefacts.
Later the chairman has appointed his own son, Mr Kalyan Krishna, as its
Convener; thus the legacy of father-son has succeeded to have their
functional hegemony and financial control over the two bodies in one-
frame till 5th May 2006 [serving over two decades] when Mr Kalyan
Krishna was replaced by another convener Mr Navneet Raman.
The second committee of INTACH Varanasi (6th May 2006 to 26th
November 2009), under the convenership of Mr Navneet Raman, had
taken some major initiatives in heritage programmes, following the
guidelines of the Central committee. During this period only three
meetings held, and hardly one-fourth (out of ca. 102) of members had
attended each of the meetings; additionally, no minutes of earlier
resolutions were further passed and execution monitored, and also no pilot
project or priority programmes were structured. This is another indication
of communication gap, and avoidance of participation of the experienced
and well-educated personnel in heritage studies and planning.
Nevertheless, one can also noticed that Mr Navneet and his team had
brought the Chapter back to life through various activities, programmes,
heritage walks, international conferences and meetings, coordination with
7. Rana P.B. Singh

240
other chapters and public awakenings. He had paved the path of heritage
conservation as a great leader, activist, organiser, friend and visionary, but
at the end he was a victim of complex bureaucracy and manoeuvred
political game, which resulted to get him out from the convenership on 26
November 2009 [after serving 3 years]. Most of the local life members
were completely against such appointments/dismissals in which without
taking into consideration the local members feelings, or due democratic
and juristic process, as almost every NGO or such organisations work,
one-sided decision of the headquarters was made.
One of the founding members of INTACH painfully narrated this
incidence as the utter arbitrariness and high handedness that seems to
pervade the administration of INTACH, with no respect for the rights of
Chapters and members whatever. .. I regard this kind of behaviour as
symptom of a deep seated malaise that cannot do our Trust any good and
its perpetrators should be voted out of office. The main officials
associated to the Chapter use this as platform for their own image-making
and benefits; in fact, the INTACH Varanasi Chapter is under the grip of a
community of businessmen. Moreover, maintaining conspiracies and
avoiding transparencies are common practices in the chapters working.
The first meeting of the existing Committee was held on 10 January 2010,
and no working plan or pilot projects were chalked out for on-going or
future programmes. Of course in its second meeting, held on 25 April
2010 (attended by only 18 members, out of the 102 old ones and
additionally new 30 members, thus totalling to 132!), the convener has
successfully narrated about the glorious achievements of the past five
months and whatever his close member companions did. The increasing
number of membership was campaigned for future strategy to get easily
their vote and support for regaining the power of control. The local
Chapter has done cleaning work at Jalasen Ghat which is still in
dilapidated state and suppressed under garbage pits; of course, its scene
has now been noticeably changed to cleanliness and serenity. The third
meeting held on 23 May 2010 in the presence of the chairman INTACH,
was attended only by 8 members; and the same old stories repeated by
praise and pleasing sweets. In this meeting on the name of confidentiality
[especially budget and allocation of money] they refused to show and
allow to study the six DPR prepared by INTACH New Delhi. This is the
way they completely neglect public participation and local involvement.
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. However, it is to be remembered
that in 1985s the INTACH had successfully renovated and preserved the
Varanasi, Indias Cultural Heritage City

241
architectural grandeur of the Raja Ghat, the only example of such work
still date.
As reported in a daily the Times of India [Varanasi, 18th November
2009 on page 3], using his undemocratic way and misusing position as
Convener of INTACH Varanasi chapter he had forwarded its strong
objection against the city mobility plan to the Ministry of Urban
Development on 29th July 2009 when this objection was failed to draw the
attention of the Ministry, the INTACH forwarded it objection to the Prime
Minister of India and also sent reminder to the Ministry and UNESCO.
This news was taken as serious offence against the rules and regulation of
the INTACH head office, resulting to withdrawal from being convener,
and thus was appointed Mr Kalyan Krishna (rarely an active member!) as
successor.
On 5 March 2010 an appeal was made by INTACH Varanasi Convener
to save vanishing symbol and icon of riverfront Banaras, called chhatari
(large-sized parasol), which completes the scene. It is expected that artists
and photographers, among other visitors, will reproduce the Banaras
scenes by giving prominence to the chhataris, and help to preserve them.
This project also was neither discussed with members, nor any schedule of
working structured; this was merely a news created personally.
Dharmakupa (Well of Dharma) and its surrounding sacredscapes are
one of the mythical symbols and representative of the architecture and
sculptures of the late 18th and early 19th century stone art of Banaras,
which are presently at the edge of dilapidated condition. Thanks to local
voluntary organisation and local activists that took lead in making the area
environmentally clean and revive the sacred beauty and spirit of place
again in its original condition. For this purpose a cleaning ritual was
performed on 12 April 2010, and was attended by a dozen of people, of
course no expertise from conservation and preservation architect. Taking
into consideration of such public awakening and programme, the INTACH
Varanasi Chapter has taken initiative to join hands by suggesting the
following steps:
(1) Cleaning all the temples and shrines, removing the thick layers of paint
and colour wash, and re-carving the damaged portions;
(2) A couple of shrines have lost the top portion of the spire (shikhar
amalaka). New amalakas will be made in the style of the existing ones;
(3) Repairing and painting the low wall around the holy pipal & banyan trees;
(4) Making a better cover for the well; and
(5) Repairing and painting the houses surrounding the area.

The Chapter feels difficulty at this stage to make a precise estimate;
however restoration work can be started after collecting some money from
7. Rana P.B. Singh

242
local people. It is strange to note that no member of the Chapter was
earlier informed, neither any collaborative plan concerning restoration and
preservation was discussed, and also no way and expertise consulted.
More emphasis is laid on fund-raising and populist propaganda for making
image and public attraction. This reflects individuality, consumerism and
power game played by a group of business community, which generated a
corpus fund of Rs 40,000 (equals to US$ 870) for this purpose. A
substantive part of this sum has already been consumed for cleaning and
preservation; however the field checks shows different story that hardly
one-sixth works was done (and even that one not in proper way). This is
an indication of misuse of money donated by people for the good cause.
The propagation and propaganda of such news help in making good and
sympathetic images to these people and also helping them to get in close
connection with like-minded business relatives and friends.
The INTACH Varanasi has rarely planned in its history to celebrate
such special days that are recognised and initiated by international
institutions and personalities under heritage and cultural programmes, viz.
the 18
th
of April as Word Heritage Day that was initiated by ICOMOS in
1982 and established by the UNESCO in its 22nd Session in 1993, the 22
nd

of April as the Earth Day established by a United States statesman
Gaylord Nelson and celebrated in over 175 countries, and the 27
th
of
September as World Tourism Day established by UNO in 1972. These
special days are recognised and celebrated universally with aims to
promote social, cultural, political, heritage-oriented, environmental and
economic values worldwide through the realization and awakening
programmes at local sites. Only having personal meetings and putting
some banners would not awaken the masses!
One of the distinguished founder members ultimately wished that A
peoples organization like INTACH should be transparently and
democratically run. All documents relating to the body notably the Deed
of Trust, the Rules and Regulations, powers of the various officers and
bodies, their source of authority and details of procedure, agreements with
other institutions and their terms and conditions, details of the budget and
financial expenditures, regular publication of important actions taken by
INTACH and against it, activities of the Chapters, rules ensuring free and
fair elections devoid of conflicts of interest, and other germane matters,
should be easily available to any member who wishes to examine them.
This can fairly and easily be done with the help of modern information
technology.
The story of INTACH Varanasi since its inception gives clear
perception that heritage concerns are often dominated by elites and
Varanasi, Indias Cultural Heritage City

243
special-interest groups, and suspicions of self-interest undermine
appreciation of heritage as a public commodity. Some of the members feel
that the Chapter is a platform to aggrandize power and profits and making
family image, and serving their own ends rather than the public benefit.
Of course, it had never attempted, let us hope that on the line of
INTACH head-office declaration of 2010 as Year of Heritage Document-
ation, the Varanasi Chapter may also prepare a detailed inventory of
heritage/s (tangible and intangible) and make this available to everybody
in the form of heritage resource. Like in Delhi (by Delhi Development
Authority, cf. http://dda.org.in/planning/docs/10_Conservation_.pdf), it
will also be necessary to maintain close interaction and coordination
between all agencies and institutions concerned with such programmes,
particularly getting coordination of Varanasi Development Authority
[VDA], keeping in view the heritage zones already defined and delineated
in the Master Plan 2001-11, and taking in view the following objectives
and requirements:
i. Maintain and update a database.
ii. Develop organizational capacity for heritage management.
iii. Define all the applicable Terms
iv. Listing of Heritage Buildings based on the following criteria:
(a) The age of the building;
(b) Its special value for architectural or cultural reasons or historical periods
and authenticity;
(c) Its relevance to history;
(d) Its association with a well-known character or event;
(e) Its value as part of a group of buildings; and
(f) The uniqueness of the building or any object or structures fixed to the
building or forming part of the land and comprised within the cartilage
of the building.
v. Prepare guidelines for development, redevelopment, additions
alterations, repairs, renovations and reuse of the heritage buildings.
vi. Implementing programmes for education and awareness.

Let INTACH Varanasi should help and support each local body/ land
owning agency in formulating Special Development Plans for the
conservation and improvement of listed heritage complexes and zones.
Alteration or demolition of any building is prohibited in the listed heritage
complexes and zones without the prior approval of the Competent
Authority.
It is to be noted that the Government of India has amended Building
Byelaws 1993, wide Clause 23 and inserted a chapter on Conservation of
Heritage Sites including Heritage Building, Heritage Precincts and Natural
7. Rana P.B. Singh

244
Feature Areas. The development plans/ schemes shall conform to the
provisions of the same.
9. Inscribing the Riverfront Ghats in UNESCO WHL:
Story of fight and failure
The story of realising issue of inscribing the Riverfront Ghats in
Unesco WHL goes back to 1989, when under the direction of Prof. M.S.
Swaminathan (President, National Academy of Sciences, NAS; b. 7 Aug.
1925), 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 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 Ministers
Committee on Heritage and Cultural Resources, and also INTACH and the
Ganga Project Directorate. This was undertaken as a part of Nehru
Centenary Celebrations. 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 three
years! It is surprising that the case of Riverfront Varanasi was no way
discussed at all.
Encouraged and inspired by the above initiative, the present author
(Rana P.B. Singh) had contacted Hlne Legendre-De Koninck, a
Canadian heritage expert and writer, through a letter dated 6 April 1992, to
know about the criteria and procedures of inscription in the WHL. Her
reply and advice (30 April 1992) helped to get in contact ICOMOS,
UNESCO World Heritage Committee, and concerned ministry of the
Government of India. On these lines on 16 May 1992 a letter was sent to
the President of ICOMOS by Singh, 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 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). The ICOMOS has considered the
request sympathetically and through the head of communication IUCN
(The World Conservation Union) sent the letter and documents to
Sectional Officer, Department of Culture (Ministry of Human Resource
Development, Govt. of India); the office took note for appropriate action
(ref. No. F.17-19/ 92-UU, dated 1 June 1992), and sent copy to Singh. As
a follow up Singh had further contacted the Secretariat of the IUCN, who
Varanasi, Indias Cultural Heritage City

245
forwarded his letter and all to documents to several persons concerned
with the issue. Time passed and things went in their own way, but nothing
in support of the proposal resulted.
The above story has encouraged to prepare and publish a per taking
into consideration all the criteria and characteristics that rationally and
most viably justified nomination of The Riverfront and Old City Heritage
Zone of Varanasi for getting inscribed in the UNESCO WHL; the
resultant essay was first of such reports (Singh 1993). Again the author
had tried to disseminate this noble idea by sending his essay to several
persons and institutions, including INTACH New Delhi and local Varanasi
Chapter, but sorry to say that no positive result had been noticed except a
few other publications of papers on the line of the same/similar idea
repeatedly (Singh, Dar and Rana 2001; Michell and Singh 2005; Singh
2004, 2007, 2009a, 2009b; Raman 2006). Feeling humiliated and
disappointed from all sorts of positive 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 Rana Singh had stopped
working on heritage issues and inscription of riverfront heritage.
With the initiative of Mr Jagmohan, then Govt. of India Central
Minister of Urban Development, ca. four-month exercise of preparing
Integrated and Integral Cultural Development Plan of Varanasi was
performed intensively, resulting into two-days National Seminar,
organised by the U.P. State Department of Tourism: 11-12 August 2000,
resulted into recommendatory plans for preservation and development of
cultural and monumental heritage and also intangible heritage (fairs,
festivals, celebrations, folk culture, etc.). This comprehensive project also
included issues of development related to tourism, cleaning and repairing
of the riverfront ghats and the ancient and heritage lanes, maintenance and
repairing of roads and interlinking paths, plan for developing Panchakroshi
pilgrimage circuit, environmental cleanliness and pollution control, and
energy conservation, etc. Soon the ministry had changed, resulting into
change of priority and interest. In this project as usual INTACH Varanasi
had no way involved itself for any sort of support.
After a gap of about seven years Vrinda Dar, a great lady carrying
lamp of heritage awakening, met Rana Singh on the 4th of February 2001
(in Hindu almanac known as Jaya Ekadashi, Magha Shukla 11th light-half
fortnight, Samvat 2057) and again persuaded and inspired him to continue
the work of heritage documentation, preservation and conservation under
the auspices of the Kautilya Society, a cultural organisation based in
Varanasi, while collaborating with Society of Heritage Planning and
7. Rana P.B. Singh

246
Environmental Health, SHPEH, a local NGO; this resulted like a strong
mass movement and activities that promoted the cause of heritage
awakening and preservation, say at least for two-years.
As a follow up programme Vrinda and Rana contacted the VDA
(Varanasi Development Authority) and its senior authorities, including Mr
Manoj Kumar (Commissioner and Chairman VDA) and Mrs Archna
Aggrawal (Vice-Chairman) who shown keen interest and under their
patronage the project for Nomination Proposal for Inscription in the
UNESCO World Heritage List had started its procedural preparation in
November 2001. With common consensus a Working Group for Drafting
UNESCO Proposal was formed consisting of thirteen representative
members from administration, bureaucrats, Varanasi Development
Authority, intellectuals and activists, department of tourism, department of
culture, faculty members teaching heritage tourism (e.g. from Banaras
Hindu University), museums (e.g. Bharat Kala Bhavan), legal experts,
eminent citizens, SHPEH, and Kautilya Society; this WG worked under
the guidance of three unanimously nominated persons as honorary
officials, viz. Rana P.B. Singh as Chairman (also President, SHPEH),
Vrinda Dar as Associate (also secretary, Kautilya Society), and Tripurari
Shankar as legal expert (an eminent and leading advocate). As in the past,
the INTACH Varanasi Chapter was completely silent and in spite of
several times calls and requests none of the associates attended any
meeting and took part in any of the heritage programmes. Finally an
agreement between VDA and Kautilya Society was made on 15 March
2002 for overlooking all the preparatory activities and final draft proposal.
On the above line of agreement the WG has prepared three reports
under Nomination Proposal for Inscription in the UNESCO World
Heritage List, where all the listed properties are described under
historical importance, aesthetics, locational characterises, present state of
condition and religious importance, also illustrated with GPS values, line
drawings, cross-sections, site plans and photographs (cf. Singh and Dar
2002 a, b, and c) within an year that deal 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 builtup structure, also consisting of select
Varanasi, Indias Cultural Heritage City

247
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 10
th

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. 7.2, and pp. 205-207 in this essay; see
the Concluding Remarks, p. 249-250).
After passage of time by changing the government at state and
ministerial changes into the central government, the local officials
transferred to other places, the degree of peoples involvement and
interest, the whole intense exercise for inscribing the Riverfront and Old
City Heritage Zone of Varanasi gone into vein. However, with the
initiation from the UNESCO Delhi branch and pressure of the Central
government, again some attempts had been made on these lines, which
started in March 2003. In continuation, to discuss the 3rd Report VDA had
called official meeting on 15 October 2003 and asked for revision and
modification of the Proposal, which Kautilya Society had complied and
submitted on 21 October 2003 taking in view the recommendations made
by ASI (Archaeological Survey of India) in its letter dated 28 July 2003,
addressed to the Commissioner, Varanasi Division and suggestions made
by the VDA. Some bureaucratic formalities and forwarding transmission
were performed, but nothing consequential came out; and the officers get
transferred from Varanasi that resulted to put whole exercise into waste
bins as usual in such a system.
The second convener of INTACH Varanasi, Mr Navneet Raman (May
2006 to November 2009) had shown some interest in the above heritage
programme initiated by Kautilya Society and SHPEH, which led again to
revive the movement. Under their joint ventures the issues were raised in
the parliament and in various Unescos sponsored seminars on heritage
issues. Through media, training programmes, public meetings, slide-show
lectures and seminars, a public awakening has been created, and several
feature articles were published in the Hindi and English daily newspapers.
However, nothing substantial resulted in the form of proposal that was
initially thought over and several exercised were already done.
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 has already prepared
7. Rana P.B. Singh

248
several plans and project (cf. pp. 232-238 of this essay). Ultimately, no
(detailed) document on the line of UNESCOs Guidelines to prepare
proposal for inclusion (dossier) in the WHL has been made. Moreover due
to time lag, there is a little chance for such proposal and its acceptance
even in the Tentative List, because of the fact that Shantiniketan has been
submitted and accepted to include into WH Tentative List (20 January
2010). [To be kept in mind that only one property or area is to be proposed
by a country in a year.] And for the succeeding year (2011), processes are
in the way to get Le Corbusiers Capitol for Chandigarh comprising four
Edifices the High Court, the Legislative Assembly, the Secretariat and
the Museum of Knowledge included in the WH List under 21st Century
modern heritage; it is noted that this is already in the Unesco WH
Tentative List (23 October 2006). These builtup architectures have
maintained their originality since 1966 when they were built. At the
earliest the Riverfront and Old City Heritage of Varanasi can be put on the
list for 2012 provided the project proposal is prepared strictly in
accordance with the Unesco WHC Guidelines, and to be reviewed,
verified and submitted as soon as possible.
10. 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,
and was highlighted in a newspaper (cf. Dikshit, 28 July 2009, TOI). No
where the DPRs (Detailed 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 Honble 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
Varanasi, Indias Cultural Heritage City

249
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, 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.

A common consensus has been resolved by the public and the
following alarming issues noted down for serious action programmes that
may run regularly (cf. KSM 2009: 1, 3):
1) The plan was completed at all speed within three/five months without
consultation with the Banaras public, the experts on Banaras, the religious
leaders, university academics, etc.
2) The current CDP and DPR both neglected the earlier heritage-concerned
reports prepared for inclusion of Riverfront and Old city of Varanasi in the
UNESCO World Heritage List.
3) Banaras is a historical, cultural, spiritual and pilgrimage city, where
traditions are alive and serve as backbone of life, therefore urban
development plan should be on these lines befitting to its spirit and
tradition, no way like a tourist centre.
4) Banaras, especially the old historical town, needs renovation, preservation
and maintenance, no way transformation on the name of urban planning.
The City needs urban revitalization, not urban transformation.
5) The original ghat design and the network of linking and nearby galis (lanes)
have to be preserved in a way to save the life line and arteries of this
organic city. Thinking of constructing a ropeway for tourists from
Dashashvamedh to the other side, or a skywalk from Godowlia to
Dashashvamedh will be like leprosy on citys body!
6) Banaras cannot be forcibly turned into a modern city by giving priority to
motor traffic by indiscriminately enlarging roads or constructing flyovers
and skywalks. Modernization should be done as patchwork and adjustment
while preserving the architectural grandeur and culture.
7. Rana P.B. Singh

250
7) One of the most important improvements urgently needed is developing eco-
friendly green environment, but unfortunately it is almost never mentioned
in any of the plans; rather on the name of expansion the green areas are
suggested to be replaced.
8) The Master Plan of Varanasi was passed on 10 July 2001, in which five
heritage zones (cf. Singh 2009b: 329-334) were identified; but no way these
are taken into consideration in CDP or DPRs.

Celebrating World Heritage Week during 19 - 25 November 2009, the
cultural and archaeological departments and Archaeological Survey of
India (ASI) had organised events like seminar, cultural programme, photo
exhibition and competitive programmes in the city for public awakening,
but such activities were neither performed properly, nor the public had
taken these seriously. Of course, the basic objective of the event was to
create awareness about the diversity of cultural heritage and the efforts to
protect and conserve the precious heritage and ancient monuments,
however nothing fruitful came out except mere formalities and use of
public funds for official satisfaction. The role of local chapter of INTACH
was also negligible in coordination, mostly due to lack of vision, insights
and plans that undemocratically handled by the present committee.
An year ago, on 9 February 2009, with the initiatives of INTACH
(Delhi) and the Ministry of Foreign Affairs and Cooperation (MFAC) of
Spain a Memorandum of Understanding (MoU) was signed to conserve,
protect and preserve the heritage monuments and promote cultural heritage
in the temple city of Varanasi and develop world-class infrastructure in the
area, which will pave the path in inscribing Varanasi as World Heritage
City. According to this MoU experts from Spain will intensively work in
Varanasi for documentation, inventory and status reporting of the heritage
properties and heritagescapes; but no progress is made, and also the local
chapter of INTACH is silent. Such programmes are mostly based on
outsiders creation that are superimposed here, keeping away the
assessment of local requirement, understanding and without hearing the
local voices, however through media they propagate the rationality and
suitability of the plans and designs they have crafted out!
On 9 June 2010 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 has worked out the
sanitation plan for environmental cleanliness and hygienic urban habitat
that will result to conserve, preserve and maintain the aesthetic values of
heritage; let us hope for action through functioning City Task Force.
Varanasi, Indias Cultural Heritage City

251
In spite of all such tragic situations, 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!
11. Concluding Remarks
Heritage is the mirror of mankinds 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
mankinds 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.
It is notable that the initiative made by local NGOs, experts and
eminent citizens of the city, to propose the nomination of the old city
centre of Varanasi for inclusion in the UNESCO World Heritage List has
activated the sensitive and positive response in the city administration to
think of preservation of cultural heritage. A mass movement of awakening
(chetna march) is required for reverential development. But it should not
turn into fundamentalism, nor should it cause any damage to secular life;
good that it already started on 10 August 2009, as noted above.
In order that heritage becomes a sustainable resource for develop-
ment, 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 am
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.
In our temporal frame we have to give respect to the past, search
solutions in the present, and make directions for the future. This should
apply to the issue of urban sprawl beyond the corporation boundary and
interlinks with the surrounding areas (peri-urban), which were not
considered in preparing the CDP or DPR. Remember, a thing is right when
7. Rana P.B. Singh

252
it tends to preserve the integrity, stability and beauty of the site as a living
organism. In order that this heritage becomes a resource for development,
it needs to be first documented, then protected, maintained and finally
utilised according to specific heritage guidelines and legislations. Only
then, combined with an increased stakeholder awareness and participation,
will policy efforts and interventions become sustainable environment-
ally, socially and culturally. 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.
12. References
Aa, Bart J.M. van der 2005. Preserving the Heritage of Humanity?
Obtaining World Heritage Status and the Impacts of Listing.
Fedbodruk, Enschede (under the auspices of Netherlands Organisation
for Scientific Research).
Babu, Suresh 2009, December 4. Curious case of Ganga. India Water
Portal Org Blog, see: http://www.indiawaterportal.org/blog/suresh-
babu/9006 <retrieved on 15 December 2009>
Dar, Vrinda 2005. Threats and Prospects; in, Michell, G. and Singh, Rana
P.B. (eds.) Banaras, The City Revealed. Marg, Mumbai: 138-143.
Dikshit, Rajeev 2009 (28 July). Heritage city in for a facelift (Varanasi).
Heritage city in for a facelift. Metro Rail, Ropeways, Subways,
Flyover to change City Skyline by 2030. The Times of India (a daily
newspaper), section Times City, p. 3. Web: http://timesofindia.india
times.com/NEWS/City/Varanasi/Heritage-city-in-for-a-facelift/article
show/4831009.cms
Eidt, Robert C. 1977. Detection and examination of anthroposols by
phosphate analysis. Science, 197 (30 September): pp. 1327-1333.
FV: Feedback Venture, New Delhi 2006 (August). Varanasi City
Development Plan under JNNURM (Cover Page, Part 1, Part 2, Part 3
Annexure). Accessed on 15 January 2008, Web: http://www.jnnurm.
nic.in/toolkit/varanasi.htm
Gutschow, Niels 2005. Benares - The Sacred Landscape of Varanasi.
Edition Axel Menges GmbH, Stuttgart-Fellbach.
KSM, Kashi Samvad Manthan 2009. Weekly Newspaper from Vishva
Samvad Kendra, Varanasi, vol. 9 [no. 24], 12 August: 1-4pp; editor:
D.B. Pandey.
Michell, George and Singh, Rana P.B. 2005 (eds.) Banaras: The City
Revealed. Marg Publs., Mumbai.
Varanasi, Indias Cultural Heritage City

253
Raman, Navneet 2006. City development plan: A case of Varanasi.
Context: Built, Living and Natural (DRONAH, Gurgaon, HR, India), 3
(3), December: 143-149.
Rao, P.S.N. 2006 (12 Oct.). JNNURM CDP Appraisal Report -
VARANASI. Accessed on 15 January 2009, Web: http://www.jnnurm.
nic. in/cdp_apprep_pdf/CDP_Appraisal_IIPA/Varanasi_IIPA.pdf
Sax, William S. 1990. The Ramnagar Ramlila: Text, Performance,
Pilgrimage. History of Religions (University of Chicago Press), 30 (2):
129-153; Reprinted in, Singh, Rana P.B. (ed.) 1993, Banaras/
Varanasi (Tara Book Agency, Varanasi): 257-273.
Scholze, Marko 2008. Arrested Heritage. The Politics of Inscription into
the UNESCO World Heritage List: The Case of Agadez in Niger.
Journal of Material Culture, 13 (2): 215-231.
Singh, Binay 2009 (16 July). Project plans fail to deliver (Varanasi). The
Times of India. Web: http://www1.timesofindia.indiatimes.com/article
show/msid-4785319,prtpage-1.cms
Singh, Manmohan 2005 (3 Dec.). Speeches: Prime Minister, Dr.
Manmohan Singh. PM launches Jawaharlal Nehru National Urban
Renewal Mission. Accessed: 10 January 2009, Web: http://jnnurm.nic.
in/jnnurm_hupa/jnnurm/Prime%20Ministers%20Office.htm
Singh, Rana P.B. 1993. Varanasi: A World heritage city: The frame,
historical accounts; in, Singh, Rana P.B. (ed.) Banaras (Varanasi).
Cosmic Order, Sacred City, Hindu Traditions. Tara Book Agency,
Varanasi: 297-316.
. 2002. Towards the Pilgrimage Archetype. The Panchakroshi Yatra of
Banaras. Indica Books, Banaras.
. 2004. The Ganga Riverfront in Varanasi, a Heritage Zone in Contestation.
Context: Built, Living and Natural, (DRONAH, Gurgaon, HR, India), vol.
1 (1), September: 25-30.
. 2007. The Ganga Riverfront in Varanasi (India), a Heritage Zone in
Contestation; in Persi, Peris (ed.) Recondita Armonia. The Landscape
between Research & Governance; Proceedings of the 3
rd
International
Conference on Cultural Heritage: 6-8 October 2006. Universit degli Studi
di Urbino Carlo Bo, Urbino (Italy): pp. 59-65.
. 2005. Growth of the City, Banaras; in, Michell, George and Singh, Rana
(eds.) Banaras: the City Revealed. Marg Publs., Mumbai: 22-29.
. 2009a. Banaras, the Heritage City of India: Geography, History and
Bibliography. Indica Books, Varanasi.
. 2009b. Reflections on making the heritage city (Banaras); in his, Banaras,
Making of Indias Heritage City. Cambridge Scholars Publishing,
Newcastle upon Tyne: 321-363.
7. Rana P.B. Singh

254
Singh, Rana P.B.; Dar, Vrinda and Rana, Pravin S. 2001. Rationales for
including Varanasi as Heritage City in the UNESCO World Heritage List.
National Geographical Journal of India, 47 (pts. 1-4): 177- 200.
Thats Hindi 2008 (4 April). Speeding up the actions to make Varanasi as
heritage city. (Internet news in Hindi). http://thatshindi.oneindia.in/
news/2008/04/04/nation-varanasi-heritage.html

# Reports (Varanasi: Inscribing Heritage Zones for WHL UNESCO)

Singh, Rana P.B. (chairman and editor) and Dar, Vrinda (associate & co-editor)
2002a (March 20). Varanasi: Heritage Zones and Sites. [Details of 53 sites and
properties]. Varanasi Development Authority, Varanasi (India). 110pp + 18pp
appendices + 70 figures/ maps (locational, site plans, cross sections), 45 plates
of photographs, including historical outline and Selected Bibliography. 1
st

Report. Rana P.B. Singh.
. 2002b (April 1). Varanasi: Heritage Zones and Sites. Nomination Proposal for
Inscription in the UNESCO World Heritage List. [Details of 40 sites and
properties]. Varanasi Development Authority, Varanasi (India). 78pp + 26
figures/ maps (locational, site plans, cross sections), including historical
outline and Selected Bibliography. 2
nd
Report. Rana P.B. Singh.
. 2002c (April 25). The Riverfront and Old City Heritage Zone of Varanasi.
Nomination Proposal for inscription in the UNESCO World Heritage List.
[Details of 73 sites and properties]. Varanasi Development Authority, Varanasi
(India). 174pp + 70 figures/ maps (locational, site plans, cross sections), 70
plates of photographs, including historical outline and Selected Bibliography.
3
rd
Report. Rana P.B. Singh.
~~~~~~~~~~~~~~~~~~~~~
Prof. Rana P.B. Singh
Professor of Cultural Geography & Heritage Studies, Banaras Hindu
University, New F - 7 Jodhpur Colony, Varanasi, UP 221005. INDIA.
Email: ranapbs@gmail.com

Rana is researching in the fields of heritage planning, pilgrimages and settlement
systems in Varanasi region since over last three decades as promoter, collaborator
and organiser. On these topics he lectured at centres in all parts of the world. His
publications include over 200 papers and 40 books on these subjects, including
Banaras, the Heritage City of India: Geography, History, and Bibliography (IB
2009), and the eight books under Planet Earth & Cultural Understanding Series:
five from Cambridge Scholars Publishing UK: Uprooting Geographic Thoughts
in India (2009), Geographical Thoughts in India: Snapshots and Vision for the 21
st

Century (2009), Cosmic Order & Cultural Astronomy (2009), Banaras, Making of
Indias Heritage City (2009), Sacred Geography of Goddesses in South Asia
(2010), and three from Shubhi Publications (New Delhi, India): Heritagescapes
and Cultural Landscapes (2011), Sacredscapes and Pilgrimage Systems (2011),
and Holy Places and Pilgrimages: Essays on India (2011).