The
magnificence of Sikh architecture
Inspired
by Guru Nanaks creative mysticism, Sikh
architecture is a mute harbinger of holistic
humanism based on pragmatic spirituality, says S.S.
Bhatti
SO little has been written
about Sikh architecture that it is difficult for
anyone to believe that such a style of
architecture exists at all. It is ironic that
whereas the Sikhs are known the world over for
their characteristic vigour, valour, versatility
above all, their distinct physical, moral
and spiritual identity their architecture
should have remained so abjectly unidentified.
Apart
from buildings of a religious order, Sikh
architecture has secular building-types such as
forts, palaces, bungas (residential
places), colleges, etc. The religious structure
is the gurdwara, a place where the Guru dwells. A
gurdwara is not only the all-important building
of the faith, as masjid or mosque of the Islam
and mandir or temple of the Hindus, it is also,
like its Islamic and Hindu counterparts, the
key-note of Sikh architecture.
The word
gurdwara is compounded of Guru
(spiritual guide or master) and Dwara (gateway
or seat) and, therefore, has an architectural
connotation. Sikh temples are by and large
commemorative buildings connected with the 10
Gurus in some way, or with places and events of
historical significance. For example, Gurdwara
Dera (halting place) Sahib in Batala in Gurdaspur
district was erected to commemorate the brief
stay there of Guru Nanak, along with the party,
on the occasion of his marriage, Gurdwara Sheesh
Mahal (hall of mirrors) in Kiratpur in Ropar
district was built where the eighth Guru,
Harkishan, was born, and so on. Gurdwara Shaheed
Ganj (martyrs memorial) in Muktsar in
Faridkot district commemorates the place where
the bodies of the Sikhs, who were killed in the
battle fought between Guru Gobind Singh and the
Mughal forces in 1705 AD, were cremated, Gurdwara
Ram Sar (Gods pool) in Amritsar stands on a
site where the fifth Guru, Arjan Dev, compiled
the Adi Granth, the Sikh Bible,
with Bhai Gurdas, his maternal uncle, acting as
the amanuensis.
The main requirement of a gurdwara
is that of a room in which the Adi Granth,
the Holy Book, can be placed and a small sangat
(congregation) can be seated to listen to the
path or readings from the Holy Book and to
sing and recite the sacred verses. Gurdwaras have
entrances on all the (four) sides signifying that
they are open to one and all without any
discrimination whatsoever. This distinguishing
feature also symbolises the essential tenet of
the faith that God is omnipresent. In some cases,
however, space restriction does not permit entry
from all the four sides, as in Gurdwara Sis Ganj
in Delhi.
Many Sikh temples
have a deorhi, an entrance gateway,
through which one has to pass before reaching the
shrine. A deorhi is often an impressive
structure with an imposing gateway, and sometimes
provides accommodation for office and other uses.
The visitors get the first glimpse of the sanctum
sanctorum from the deorhi. There are over
500 gurdwaras, big and small, which have an
historical past.
The buildings of
Sikh shrines, when classified according to their
plan-form, are of four basic types: the square,
the rectangular, the octagonal, and the
cruciform. On the basis of the number of storeys,
gurdwaras have elevations which may be one, two,
three, five, or nine-storey high. One comes
across several interesting variations of
gurdwara-design worked out on the permutations
and combinations of the aforesaid basic plan and
elevation-types.
The following
examples should suffice to illustrate the above
categories. Darbar Sahib at Dera Baba Nanak in
Gurdaspur district is constructed on a square
plan and is a single-storey structure. Gurdwara
Shaheed Ganj at Muktsar in Faridkot district has
one storey built on a rectangular plan. Examples
of this plan-shape are extremely rare. Gurdwara
Loh Garh in Anandpur Sahib in Ropar district has
an octagonal plan and a single-storey elevation.
Gurdwara Tamboo (tent) Sahib in Muktsar is a
two-storey building constructed on a square plan,
on a raised basement.
Gurdwara Chobara
(room-on-terrace) Sahib at Goindwal in Amritsar
district is a three-storey structure elevated on
a square plan. Gurdwara Tham (pillar) Sahib at
Kartarpur in Jalandhar district has square plan
and five-storey elevation. Gurdwara Shaheedan
(martyrs) in Amritsar was originally built as a
three-storey octagonal structure. Gurdwara Baba
Atal (immutable) in Amritsar, basically a smadh
(cenotaph) purported to have been raised in
memory of Baba Atal, the revered son of the sixth
Guru, Har Gobind is a nine-storey building
standing on an octagonal plan. It reminds one of
Firoze Minar in Gaur.
Gurdwara Dera Baba
Gurditta at Kiratpur in Ropar district is a
square structure placed on a high plinth which
has a ten-side plan. This polygonal plan-shape is
quite unusual. Baolis (stepped wells) are
also not uncommon in Sikh architecture. Gurdwara
Baoli Sahib at Goindwal in Amritsar district is a
representative example of such structures which
belong to the miscellaneous class. Gurdwara Nanak
Jheera in Bidar in Karnataka stands on a
cruciform plan.
There are five historical shrines
which have been given the status of takhts (thrones),
where the gurmattas (spiritual-temporal
decisions) of a binding character are taken
through a consensus of the sangat (congregation).
Such consensus edicts had great importance,
affecting, as they did, the social and political
life of the Sikh community. The five takhts are
: Akal Takht, Amritsar; Harmandir Sahib, Patna
(Bihar state); Kesgarh Sahib, Anandpur (Ropar
district); Damdama Sahib, Talwandi Sabo
(Gurdaspur district); and Hazoor Sahib, Nanded
(Maharashtra state). Among these five takhts, Akal
Takht (the immutable throne) is the most
important by virtue of its location in Amritsar,
the Vatican City of the Sikhs.
As a rule, a gumbad
(dome) is the crowning feature of a gurdwara.
Rarely, a shrine may be flat-roofed, as in the
case of Gurdwara Guru-ka-Lahore near Anandpur
Sahib in Ropar district. Sometimes, a small
one-room shrine is topped by a palaki, a
palanquin-like roof, derived from Bengal regional
style of architecture, as can be seen in Gurdwara
Tahli Sahib in village Tahla in Bathinda
district. Gurdwara Bahadurgarh in Patiala
district has a palaki instead of a dome as
its crowning feature.
More often than
not, a dome is fluted or ribbed but a plain dome
has also been used in some cases, as in Manji
Sahib at Damdama Sahib in Bathinda district.
Several dome-shapes are to be found in Sikh
shrines: torus, hemi-spherical, three-quarters of
a sphere, etc. although the last-mentioned is
more frequently used. The shape of the dome of
Gurdwara Pataal Puri at Kiratpur in Ropar
district has a remarkable likeness to the domes
to be seen in Bijapur provincial style of
architecture.
The dome is
usually white, though sometimes gilded, as in the
Golden Temple at Amritsar, Darbar Sahib at Tarn
Taran, and Sis Ganj in Delhi. Alternatively, in
some cases, domes have been covered with brass.
Usually, domes on Sikh shrines spring from a
floral base, and have inverted lotus-symbol-top
from which rises the kalasa. Based on
Mount Kailasa, held sacred in Hindu mythology,
the kalasa shoots up in the form of a
cylinderical construction, often with some
concentric discs, spheroids, culminating in a
small canopy with pendants dangling at the outer
rim.
An interesting
point to note is the manner in which the dome is
related to the cuboid structure of the shrine. As
a rule, the lower part dominates the domical
structure, and looks somewhat austere in
comparison with it.
Apart from the
large central dome, there are often four other
smaller cupolas, one on each corner of the
usually-cuboid structure of the shrine. The
parapet may be embellished with several turrets,
or small rudimentary domes, or crenellations, or
replicas of arcades with domical toppings, or
strings of guldastas (bouquets), or
similar other embellishments. Minarets the
ubiquitous symbols of Mughal architecture-- are
rarely seen in a gurdwara. An exception is
Gurdwara Katalgarh (place of execution) at
Chamkaur Sahib in Ropar district which has
several minarets.
A recurrent
element of gurdwara-design is the preferred use
of two storeys to gain sufficient elevation for
the shrine. However restrained the design may be,
the elevation is usually treated by dividing the
facade in accordance with the structural lines of
columns, piers, and pilasters, with vertical
divisions creating areas of well-modelled
surfaces. The most important division is, of
course, the entrance which receives more ornate
treatment than other areas. The treatment often
creates bas-reliefs of geometrical, floral, and
other designs. Where magnificence is the aim,
repousse-work in brass or copper-gilt sheeting is
introduced often with a note of extravagance.
Jaratkari, intricate
in-lay work, gach, plaster-of-Paris work, tukri
work, fresco-painting, pinjra (lattice
work) are the techniques used for the
embellishment of exterior surfaces as well as for
interior decoration. Jaratkari is both a
very expensive and time-consuming technique of
studding semi-precious and coloured stones into
marbles slabs. The slabs often have florid or
geometrical borders which enclose painstakingly
executed in-lay work using floral shapes and
patterns. Beautiful designs are made on the walls
with gach which is subsequently gilded.
Excellent examples of this work can be seen in
the Golden Temple at Amritsar. Sometimes, the gach-work
is rendered highly ornamental by means of
coloured and mirrorred cut-glass as well as
semi-precious stones. This is called tukri (small
piece) work. Frescoes, depicting popular episodes
from the lives of the ten Gurus, are to be found
in some shrines. Designs employed are based on
vine, plant, flower, bird, and animal motifs. The
largest number of such frescoes have been painted
on the first floor of Baba Atal at Amritsar.
Pinjras, delicate stone grills, are used for
screens, enclosures, and parapets.
Brick, lime mortar as well as lime
or gypsum plaster, and lime concrete have been
the most favoured building materials, although
stone, such as red sandstone and white marble,
has also been used in a number of shrines. The
latter found use more as cladding or decorative
material than for meeting structural needs for
well over two hundred years. Nanak Shahi (of the
times of Nanak) brick was most commonly used for
its intrinsic advantages. It was a kind of
brick-tile of moderate dimensions used for
reinforcing lime concrete in the structural walls
and other components which were generally very
thick. The brick-tile made mouldings, cornices,
pilasters, etc. easy to work into a variety of
shapes. More often than not, the structure was a
combination of the two systems, viz., trabeated,
or post-and-lintel, and arcuated, based on vaults
and arches. The surfaces were treated with lime
or gypsum plaster which was moulded into
cornices, pilasters, and other structural
features as well as non-structural
embellishments.
Sikh architecture
represents the last flicker of religious
architecture in India. The Golden Temple at
Amritsar is its most celebrated example as this
is the only monument in which all the
characteristics of the style are fully
represented. Golden Temple, being the
sheet-anchor of the stylistic index of Sikh
architecture, may be detailed.
Almost levitating
above, and in the middle of, an expansive
water-body, the "Pool of Nectar" (Amrit-Sar),
the Darbar (court) Sahib, or Harmandar
(Lords Temple), as it is called, stirs one
deeply with glitters of its golden dome, kiosks,
parapets, and repousse-work, and the enchanting
evanescence of its shimmering reflections in the
pool. With the temple and tank as the focus, a
complex of buildings, most of which repeat in
their architectural details and the
characteristics of the central structure, have
come up in the vicinity of the shrine in the
course of time.
Although Sikh
architecture undoubtedly originated with the idea
of devotion, it had to undergo rigours of
compulsively transforming itself into buildings
meant for defence purposes. It assumed the
character of military fortification which was
reflected in a number of buildings throughout
Punjab. Gurdwara Baba Gurditta, Kiratpur, is a
representative example of this type of Sikh
architecture.
As a style of
building-design, Sikh architecture might strike
the lay onlooker as eclectic : a pot-pourri of
the best features picked up from here and there.
But it embodies much more than meets the casual
eye. It shares its stringent regulation with the
awesome austerity of Islams uncompromising
monotheism. And celebrates its lush exuberance
with the playful polytheism of Hinduism.
Eclecticism might have been its starting-point,
but Sikh architecture has flourished to a state
of artistic autonomy so as to work out its own
stylistic idiosyncrasies. It is now an apt
expression of spontaneous outbursts of
psycho-spiritual energy that celebrates the
immaculate majesty of Being within the churning
melange of opposites encountered during workaday
existence -- the arena for continual becoming.
Inspired by Guru Nanaks creative mysticism,
Sikh architecture is a mute harbinger of holistic
humanism based on pragmatic spirituality.
Sikh architecture
reflects a lively blend of Mughal and Rajput
styles. Onion-shaped domes, multi-foil arches,
paired pilasters, in-lay work frescoes, etc. are
doubtless of Mughal extraction, more specifically
of Emperor-Architect Shah Jehans period,
while oriel windows, bracket-supported eaves at
the string-course, chhattris, richly-ornamented
friezes, etc. are reminiscent of elements of
Rajput architecture such as is seen in Jaipur,
Jodhpur, Bikaner, and other places in Rajasthan.
Use of water as an
element of design has been frequently exploited
in Mughal and Hindu architecture, but nowhere in
so lively a manner as in Sikh architecture. Water
becomes a sine qua non of Sikh building-design,
as in the Golden Temple at Amritsar, or Darbar
Sahib at Tarn Taran, and not merely an appendage
to the main shrine. The gurdwara is placed lower
down than the structures in the vicinity, unlike
a masjid or a mandir which are usually placed on
raised platforms.
While sticking to
the same basic requirements, different Sikh
shrines have developed their own characteristic
expressions. It may be recalled that most of the
gurdwaras are commemorative buildings, and
therefore the sites, on which they have been
built, had the intrinsic challenges and
advantages which were more fortuitous than
premeditated. Most situations have been handled
with remarkable imagination and ingenuity.
Eventually, no two shrines look exactly alike
although there are exceptions such as Dera Sahib
in Lahore, and Panja (Palm-impression) Sahib,
both in Pakistan. Also, the low metal-gilt fluted
dome of the Golden Temple has been copied in
these two shrines as well as in the Darbar Sahib
at Tarn Taran.
Sometimes, the
difference in design is so great that it would be
difficult to recognise a gurdwara if the standard
Sikh pole-mark or Nishan Sahib were not there to
help its identification. Some of the gurdwaras
look more like gateways, as is the case with
Fatehgarh (town of victory) Sahib, Sirhind, or
like an educational institution, as is the case
with Ber (berry) Sahib, Sultanpur Lodhi, or like
a Rajput palace, as is the case with Gurdwara
Bahadurgarh (fort of the valiant) in Patiala
district, when one first encounters the
shrines enclosing structures. But all this
deviation, if somewhat baffling, does not detract
one from the essentials of Sikh architecture. On
the contrary it substantiates the very basis of
creative freedom on which it is built.
It may be
mentioned that two of the historic examples of
Sikh architecture were designed by late Sardar
Balwant Singh Bhatti (a selfmade man of many
parts).They were Panja Sahib (Hasan Abdal) now in
Pakistan, and Takht Sri Kesgarh, Anandpur Sahib.
Among the secular
buildings of Sikh architecture, Khalsa College at
Amritsar is the most outstanding example.
Designed by Sardar Bahadur Sardar Ram Singh, a
self-taught genius of prodigious dimensions, this
institution is unsurpassed for its architectural
conception, quiet nobility, and ambient
exuberance. Ram Singh was conferred the coveted
title of MVO (Member of the Victorian Order). The
Queen of England had unqualified admiration for
this Sardars many-splendoured creativity.
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