Ancient Indian Gardens- Neethulakshmi, Abhilash 02.pdf

ANCIENT INDIAN GARDENS LANDSCAPE ARCHITECTURE SUBMITTED TO AR NEETU KAPOOR SUBMITTED BY NEETHULAKSHMI B ABHILASH MOHAN

CONTENTS

Introduction India is one of the few nations to have had a continuous civilization from about 3000 B.C [1] Man is inseparable from nature. Since prehistoric times, the Indian people have had close relationship with nature, particularly plants and flowers. The cult of tree worship has been a tradition and faith in India through the ages. Trees and flowers have been sanctified in Indian mythology, history, art and socio-religious culture. [2]

Fig. 1. A lady of rank swinging under a mango tree in her garden[1]

Nature and India The civilization of India evolved from the cradle of forest (an area of land covered with trees and plants.). In ancient times our sages lived in forest for the whole of their lives devoted towards study, meditation, penance, etc. They worshiped nature and their love for the environment gave a high place to their daily worship and religious performance. The evolution of tree cult came into being and men gradually began to adore them as the embodiment of the spirit of Godhood. Thus, the importance of tree from time immemorial has played a distinctive role in human life. They stand to be the oldest friends of man. Trees are the parent of the human race.

In ancient India trees were considered to be divine and spiritual as the tree of knowledge (brahma tarn), the tree of life (Uivan tarn) and also as medicinal tree (rogu tarn). [2]

The worship of trees is one of the most widespread forms of popular religion in India. The beginning of such a praying or cult began from the belief that trees have souls of their own like men, that they feel injuries done to them and that tree is the home of a Fig. 2. The worship of trees[2] tree spirit which gives the rain and sunshine, crops Thus all over India, one comes across groves or clumps of trees that to grow, makes herds are considered as sacred and the abode of spirits that no villagers will multiply and blesses injure or cut them down. women with off springs. However, mankind developed and advanced its process of learning and knowledge in forest that promoted feelings of kinship with plants and trees. Therefore, we come across a large number of plants which are considered to be highly sacred. The holy trees thereby have become so important for planting inside the gardens, parks, houses, public places etc. for their religious effects on our life. Their plantation is therefore considered to be beginner of great result and believed to be the fulfiller of all wishes and desires.

INDUS VALLEY CIVILISATION Location The Indus Valley civilization covered most of what is today Pakistan and the Indian states of Gujarat, Rajasthan, Haryana, and Punjab. The huge Indus river system waters a rich agricultural landscape.

The Indus plain is surrounded by high mountains, desert and ocean, and at that time there were dense forests and swamps to the east.

Fig. 2. Indus valley civilisation [2]

Climate and soil The climate in the region was more warmer than today. This attracted the Aryans from the North West. The area had rich alluvial soil which was an attraction for the settlements to begin the farming in that area. [13]

Fig. 3. The early and late settlements at Indus valley and the change in the course of river[7]

The rise and decline of the civilisation Weakened monsoons and reduced run-off from the mountains tamed the wild Indus and its Himalayan tributaries enough to enable agriculture along their valleys. During the early and mature phases of the Harappan civilization, settlements bloomed along the Indus from the coast to the hills fronting the Himalayas and along the most likely course of the mythical River Sarasvati, in what is now a waterless region, part of the Thar Desert. With continued aridification, the population moved eastward toward the Ganges basin, where summer monsoon rains remained reliable, and winter monsoon rains increased marking a shift toward small farming communities and the decline of cities during late Harappan times.

Pre history and evolution Prior to 6500 BCE, the Indian sub-continent was home to hunter-gatherers (as in the rest of the world, except some regions in the Middle East, where farming had been spreading since 8000 BCE). The earliest remains of Neolithic communities have been found in western Pakistan. This is the closest area in South Asia to the Middle East; this, along with the fact that their staple crops, wheat and barley, were those grown to the west, makes it a natural inference that farming people arrived here from outside the region, ultimately from the Middle East.

Small farming and pastoral villages spread across the northwest of the subcontinent. The earliest of these had no pottery; but by 5000 BCE they made pottery, as well as shell- and stone artefacts. By the start of the 4th millennium farming communities dotted the flood plain of the river Indus; and from the mid-4th millennium, proto-urban settlements had appeared which shared traits which would later appear in Indus Valley cities: rigid city planning, massive brick walls and bull motifs in their art. Trade networks expanded, particularly with the west. Craft manufacture became more specialized and sophisticated. Wheelthrown ceramics appeared from c. 3300 BCE, a sure sign of mass production, and hence of increased wealth. Finally, around 2600 BCE, the mature, fully urban phase of Indus civilization appeared. [13]

Fig. 4. Seals from Indus Valley civilisation [2]

City planning According to the city planning at Indus, no space within Mohenjo Daro was set aside for gardens but trees may have been planted and the city was surrounded by land used for cultivation which would have been gardens in the sense of ‘ Fig. 5. The cultivation fields[8] land cultivated by horticultural techniques'. Crops cultivated The types of crops that they had was wheat, barley, peas, There are remains of many cultivation sites lentils, linseed, melons and mustard. along the dried up banks of river Beas, indicating Experts say that they might have grown cotton in the summer. that the cultivation fields were along the river bed. [2] [2]

Importance of trees The pre-historic man in the Indus Valley had great reverence for trees and worshipped them. Tree was worshipped in its natural form and as tree spirit personified as human in Mohenjo-daro and Harappa. In the Indus Valley Civilization, the belief was that trees were symbolic of gods and goddesses, which dwelt in them (vriksha devata or vriksha devi). The divine character of the trees has been depicted in a number of seals, sealings, potteries, potsherds and some rock paintings as archeological evidences of the Mohenjodaro and Harappa period (2500-1750 BC).

A few trees, such as pipal or asvattha (Ficus religosa), neem (Azadirachta indica), katha or khadira (Acacia catechu) and jhand or sami (Prosopis cineraria) were held sacred by the ancient people of the Indus Valley. This can be understood from some tokens show humans bowing before a pipal tree shading figures that may be deities. Pipal trees symbolize fertility and protection in Hinduism.

Fig. 6. Seals from Indus Valley civilisation [2]

VEDIC CIVILISATION Introduction The Vedic civilization is the earliest civilization in the history of ancient India. It is named after the Vedas, the early literature of the Hindu people. It flourished along the river Saraswati, in a region that now consists of the modern Indian states of Haryana and Punjab. Later they moved to the Indo Gangetic plains.

Fig. 7. Vedic civilisation [2]

Vedic is synonymous with Hinduism, which is another name for religious and spiritual thought that has evolved from the Vedas. This period of India’s history lasted from around 1500 BC through to 500 BC; that is, from the early days of the Aryan migration into north-west India through to the age of the Buddha.[13]

Migration of the Aryans to India The Aryans of Vedic times were quite understandably lovers of nature. They migrated to the plains of India from the flower-filled valleys of Central Asia. Their love for trees and flowers continued even after they arrived in their new home, which had a different climate. They fell in love with the forests, the mighty rivers swelling in the monsoons and the brilliant quaint trees. Now they were in the monsoon forest climate, which favours the growth of trees which are leafless before the rains, and get covered with crimson, golden yellow, and red blossoms. This was totally different from the Central Asian Steppes's climate which favours annual flowering. In the plains of North India, the scorching heat of the sun burns all vegetation, and annual flowering herbs are very rare. [3]

Fig. 8. water gardens [2]

They got to like the orange hues of jungle trees here. The very name they gave to flowers, "Sumanasa"-that which pleases the mind-reveals their true love for nature in all its glory. They had a very well developed sense of aesthetics.

Aryan beliefs The Aryans were a people from central Asia who spoke an Indo-European language. They brought with them into India a religion based on the worship of many gods and goddesses. This ancient religion is depicted in collections of oral poetry and prose – hymns, prayers, chants, spells and commentaries – known as the “Vedas”. The Aryans came into north-west India as pastoral, semi-nomadic tribes led by warrior chieftains. Once in India, they settled down as rulers over the native Dravidian populations they found there, and formed tribal kingdoms. The different kingdoms were often at war with one another, and echoes of these violent times can still be heard in one of the greatest epics of ancient India, the “Mahabharata”, which has come down to us from this period of history. Another body of literature that was composed towards the end of the Vedic Age were the “Upanishads”. Originally, these were included in the Vedas, to which they formed commentaries; however, they were gradually separated out and assumed an identity of their own. The 200 sections of prose and poetry of which they are composed explore concepts only dimly perceived, if at all, in the earlier Vedas. These include the idea that the material world is unreal – indeed, it is an illusion. So too are Earthly emotions such as desire and suffering. These ideas helped to give the religious thought of ancient India a very distinctive flavour. They have influenced Indian civilization throughout its long history, right up to the present day.

The various scriptures from this time: From the beginning of earth, before the birth of human being trees were present. In the primitive age people were fully dependent on trees. Our culture was said to be developed under the shade of Vrksa. Purana, Upanisadas, Veda, Ramayana, Mahabharata, many more epics were written under the shade of the trees by great noble saints. [12] After coming to the land of 'Saptasindhavas' the Aryans engaged themselves to the task of studying the details of the Indian plants and thereby finding out properly their utility. There are sufficient indications to show that the vedic people acquired a great deal of knowledge about agriculture, the general life history of plants. their medicinal properties and also Arbori-Horticulture. [14] Puranas like Matsya and Agni bring out the merits acquired by planting trees, by laying out gardens, sinking wells etc., and they are treated as acts of public utility and regarded as acts of piety (Purta). Dharma, artha, kama and moksa are the four aims of human life as prescribed by tradition. The text suggests that raising trees is a means of attaining the four broad aims of life, i.e. dharma, artha, kama, moksa, which broadly means that for an holistic development of mankind and its welfare in all its spheres, including inter generational equity, trees have an important place.[12] ‘Manasollasa‟ provide ample interesting information on this subject. Almost all aspects of this branch of science such as fitness of soil, collection and treatment of seeds, sowing the seeds, planting saplings, watering plants and trees, preparing fertilisers, beautifying the garden and many related topics are discussed at length in these treatises of ancient and medieval India and the techniques serve as guidelines even today. [9]

In vastushastra, some plants are auspicious and some are inauspicious. Trees are considered auspicious and inauspicious according to the direction in which they are planted. It prohibits the planting of trees in front of the house, because the shade of the trees should not fall on the house. Big trees should never be planted near the windows of a house. It should be cut or pruned heavily. Trees planted close to the building, cause damage to the house due to spread of roots over a period of time. Trees which give a frightening look should not be planted. [12]

Horticulture Upavanavinoda is a well- known treatise in Sanskrit which deals with several scientific aspects of horticulture. Many tips are given in books on horticulture about the attractive patterns in which trees and plants should be arranged - in the form of Nandyavarta., swastika, Mandapa, Sarvatobhadra etc.

Fig. 10 Bhishma on his death-bed of arrows with the Pandavas and Krishna [2]

Kings and affluent people took special interest in making gardens. Those days it was considered the foremost duty of a king to maintain beautiful gardens in the city and around his palace. It is even said that only he should be revered as an ideal king whose abode is provided with spacious gardens full of fruit-bearing trees, containing pools and tanks adorned with beautiful lotus blossoms, having plants laden with fragrant flowers etc. To make the gardens and parks more beautiful, ancient Indians planted trees in rows (avenues), in groups or clusters, spacing them in such a way that the distance between two trees would be not less than ten feet and in between the trees flower plants were made to grow. Plants, though they need good sunlight and open air, deserve protection from dew, storm, smoke, fire and heavy rains. For example, flowering trees should be planted in the middle of the row of trees, fruit giving trees should be planted and protected with walls having ditches around them.[9] Fig. 9. Kakhuba Ragini is shown as a lovelorn lady wandering in a beautiful forest alonfg with peacocks and deer, hares and monkeys, painting c. 1760, photocourtesy- V and A Museum, London. [3]

The Ramayana and Mahabharata refer to forest and plant life at various places. The importance of forests in Indian epics can be understood from the fact that each epic devotes one book to the forests. In Ramayana Aranya Kanda– Book of the Forest and Kishkindha Kanda – Book of Kishkindha also discusses the geography and forestry of the region.[9]

Ayodhya city was described as having wide streets, large houses, richly decorated temples and gardens. These gardens were planted with fruit trees and flowering plants and had lakes full of lotus and different kinds of birds. During exile, lord Rama and Sita are believed to have observed a number of trees and were fascinated by beautiful flowers. [10]

Fig. 11. Sita at Ashokavan [2]

In Mahabharata it is the Aranyaka Parva -The Book of the Forest which mentions the period of twelve years spent by Pandavas in exile in the forest (aranya). During the Mahabharat era, It mentions the very famous forest Vrindava where Krishna and Radha played in their childhood on the kadamb tree. The town of Indraprastha was decorated with garden, waterfalls and Asoka, Bar, Pipal, Champa, Palash trees. [11] Pleasure gardens were planted with flowering plants. The great poet Kalidas has described the numerous flowering plants of that era in a number of his books. In ‘Kumar Sambhav’ trees like Ashoka, Kalpvriksha, Shirish flower, Butea monosperma, parijatham, elengi, lotus and lilies have been mentioned. [10]

Fig. 12. Vrindavan gardens [2]

Various gods had the symbolic identity with the trees they are Kadamb for Sri Krishna, Asoka for Kamadeva, Palash for Shiva, Koiralo for Laxmi, Kamal and Tulsi for Vishnu, Amaltits for God of fortune, Hibiscus for Durga or Kali, Pipal for Sani, Bar for Brahma, Asoka, Pipal, Sala for Buddha etc. [11] In ancient India, as it is today, flowers were given the foremost place in the art of aesthetic make up of men and women. Innumerable varieties of colorful fragrant flowers are found in abundance in our country like mallika, sevantika, champaka, padma. ketki etc. As a result, it encouraged the manufacture of different types of perfumes and cosmetics. Since flower was such a popular article used on all occasions, people took up the business of cultivating, collecting and selling flowers along with fruits and as a result, horticulture developed throughout the country as an important science and art. [9] The utilitarian qualities of trees and plants for food, medicine, shelter, shadow and fuel, and the relationship of trees with fertility were also known to ancient Indians. They were concerned with the conservation of trees and biodiversity in nature and ecological balance in environment. Their concept of identifying trees with gods and goddesses, and threats and punishments against the destruction of useful trees helped to save the trees and flora, which is a remarkable contribution of our ancient people. [2]

BUDDHIST PERIOD Introduction The Classical Age saw the rebirth of urban civilization in ancient India, and with it, a literate culture. It was an age of amazing religious creativity, with the birth of two new religions, Jainism and Buddhism. The latter would go on to become one of the great world religions, influential throughout all the countries of East Asia and of South East Asia This period of Indian history ended with the rise of the first great imperial state in ancient India, the Maurya empire, after 320 BCE. [13]

Fig. 7. Vedic civilisation [2]

The relationship between culture and ecology is an integral on in Buddhism. The basic concept in it entails that tree and plants- in short the entire environment is our friend. [11] Lord Buddha was born in a park. He also attained his enlightenment and passed away under a tree.

During that period more emphasis was on woodlands and parks rather than on gardens and the gardens were made near the monasteries and the stupas. [1] This period is the landmark of the tree plantation and conservation of forests.

The Buddhist text Lalitavistara mentions 500 gardens around Kapilavastu which were laid out for Prince Siddhartha, just as elsewhere there is the description of the pleasure gardens of kings Bimbisara and Ashoka. [4] The early Buddhist period saw the transition from royal to public gardens at many places. The Venuvana and Ambavana in the vicinity of Rajagaha, the Mahavana near Vaishali, the Nigrodharama near Kapilavastu and the Jetavanain the outskirts of Sravasti were all royal gardens of early Buddhist times which later were opened to public and converted into permanent retreats for the monks of different orders. Subsequently many monastries had their own gardens attached to monastic complexes.

MAURYAN PERIOD 322 B.C. to 185 B.C From the point of view of cultural and artistic development, the Mauryan period (322 to 185 B.C.) could be considered as one of the best periods in the history of India. It is said that no other country or city except perhaps Athens, could have surpassed this level of development. King Ashoka (270- 250 B.C.) not only loved trees and parks but gave royal orders to plant trees and develop gardens aIl over his kingdom. As they were Rock Edicts, these instructions are still available to us. Instructions were given regarding the location and composition of parks. [1] He carried out in his kingdom what would be called today a large landscape-planning scheme: 'On the roads, I have had banyan trees planted which will give shade to beasts and man. I have had mango groves planted and I have had wells dug and rest houses built every nine miles‘ [6] Each park was expected to have water pools, creeper arbours and shaded walks. The design was more informaI than formaI, the emphasis was on shade and the cooling effects of water; and trees, shrubs and creepers were given preference for their fragrance, and their fruits, etc.[1]

Mauryan civilisation, under the rule of Ashoka (269-232 BC), converted to Buddhism and built religious structures in stone. Stupas representing Buddha's tomb, were placed in fenced enclosures. The Mauryan's also built palaces and there is a Greek description (by Megasthenes) of a palace set amongst gardens at Patna. It had open halls and wooden columns The Hindu scriptures (shastras) set down a code for the orientation and organisation of buildings in relation to compass points, hills, water and plants. This art (vastu - Sanskrit for nature ) travelled to China, along with Buddhism, and developed into the Chinese art of feng shui : winds (feng) and waters (shui). Enclosed outdoor space, in the form of courtyards, became intrinsic to India housing. The illustrations at Ajanta (Michell, G The royal palaces of India p.69) show plants in front of and behind the platform and columns. Michell comments that 'outside the palaces are gardens with fruit trees inhabited by birds as well as ponds with ducks and fish'.

GUPTA PERIOD 320 A.D. to 550 A.D This period is also called as Golden Age of India. Srigupta I founded Gupta Dynasty and made Pataliputra as capital of Gupta dynasty in India. [b] Kalidasa and other poets give us detailed information about the gardens. Kalidasa during the rule of Chandragupta II mentioned flowering trees namely Asoka tree, Kadamba, Arjuna, Parijata and Screwpine. As in all hot climates an expanse of water was an almost essential feature of the ancient garden. Kalidasa (Malavikagnimitra Drama) has described a machine which is similar to our present-day water sprayers, variyantra. There were water-cooled garden pavilions and bathing tanks. Gardens were watered from the main tank by weIl laid out water channels. The pools had fountains. The concept of a pleasure garden with use of water was fully developed and utilizled. In the literature nearly thirty different types of lily pools have been described. [1] Gardens of the wealthy contained artificial lakes and pools as well, with steps leading down to them for bathing. [4] Hiuen Tsang, the famous Chinese pilgrim traveled widely in India wrote that the Hindus needed flowers every morning for worshipping and they used flowers to adorn their hair.

In Vatsayana's Kamasutra, "vrakshayur veda" is mentioned as one of 64 kalas or arts recognised in ancient India. It included the construction and maintenance of gardens and parks for health, recreation and enjoyment. [4] Vatsayana described the duties of a virtuous and a good and affectionate house wife to lay out a garden around the house planted with Jasmine, Tabernae montana, Coronarica, China rose , etc. and construct an arbours’ and seats in it. As regards gardens attached to a private dwelling, obviously of the rich and opulent, It states: "attached to every house there should be a vrksavatika or puspavatika, a garden where flowering plants and fruit trees can grow, as well as vegetables. A well or tank, large or small, should be excavated in the middle.“ Vatsyayana enumerates four types of gardens – -Pramodudyaan for the enjoyment of Kings and Queens, - Udyaan for the courtiers and commoners, where the kings played chess, enjoyed the dances of maids and jokes of the court jesters. - Vrikshavaatika for ministers and - Nandanvana dedicated to the Gods (Indra in particular). Since geometric patterns were followed for towns and cities according to „Vaastupurushamandala‟, the gardens also assumed geometric forms where pavilions were placed either at the centre or at the ends. The so-called Mughal gardens of India were all in accordance with plans of the Hindu architecture following vaastu principles. It was the principle of ‘Chaarbagh’ (four gardens) which was followed. [5]

CHOLA PERIOD AND MUGHAL INFLUENCE The Chola kings (around the 10th and 11th century A.D. ) in South India their cities were weIl developed with weIl planned gardens. The great South-Indian temples, gems of Indian architecture, usually had water tanks in their compounds with gardens attached to them. Invariably, such gardens were called "Nandanvaruun" (heavenly gardens). An ambassador from the kingdom of the Pandya was stationed in Athens around 20 B.C. But it was not till the lst century A.C. that there was any exchange of ideas between the West and India. Trade and cultural contacts which India had developed with CentraI Asia not only continued but developed further. Indian influence was clearly seen in Persia, Greece and Rome. Traders from Central Asia, particulary Arab traders, were regular visitors to India, and some of them even settled down, generally in the coastal areas. Ideas were exchanged in a friendly manner. ln the early part of the 8th century there was conflict between Indian and Islamic traders. Around the lOth century A.D. Arab traders were attacked by pirates near Sind. The king of Sind did not take any action and therefore Mohamed-bin Kasim attacked and captured Sind. This can also be called the beginning of the interaction of Indian (Hindu) art and culture with that of Islamic conceptions and culture. [1]

MUGHAL GARDENS 1600 AD – 1900 AD Predominantly Hindu Kings ruled over Kashmir before Islam arrived in the 14th century in Kashmir with the Shahmiri Sultanate. In the Hindu period, gardens were created in the valley of Kashmir reflecting the vatikas concept of wooded pleasure grounds with orchards, flowers and herbal plants (Wani, 2011a) The Sultanate dynasty brought with them Persian traditions including their passion for gardening. The Mughals arrived first in Kashmir during Babur‟s reign when they attempted to conquer the region (Beg, 2011) Sources speak of over 700 Mughal gardens in Kashmir at the height of the Mughal period in the mid-17th century (Crowe et. al., 1972)

Mughal Garden style is a replica of the carpets and the replica of the carpets of such idea came from Persia.

-Large in scale. -Created out of nothing in a large hot arid region -After Babur ,Jahangir and then Shah Jahan who followed this system of the Mughal Garden styles. Elements and materials-Water channels, Fountains, Chabutari, Baradari, Sloping water cascade(Chadar), Low heighted central vegetation, Large and high peripheral vegetation.

Charbag means in Hindi Char, in English it is four, char means four and bag in Hindi, in English it is garden. So it is four gardens and four garden means four squares. So Charbag is a concept which was brought by Babur and first introduced in the example of Ram bagh in Agra, that is the first start of the Charbag and later on it had been followed. Entire landscape like a carpet and majority of the surface area is green very well-manicured lawn and in between the patterns. Patterns in garden mainly replicate the patterns of the Mughal architecture (screens, jali) in the shape of squares, octagons, hexagons combinations. The Mughal Gardens can be divided into four types1.Tomb Gardens- Taj Mahal, Agra 2.Terrace Gardens- Nishat Gardens in Kashmir 3.Palace Gardens- Mughal Garden in New Delhi 4.Plain Gardens- Raushanara Bagh in New Delhi.

Baradari, what they have done is all the rulers always used to sit over the flowing water, so whenever they were at the elevated position ,the water is to flow below them and that is to cool the entire temperature, so they used to always have a very nice experience the water is to flow below that particular space that is what is Baradari. Chabutara is a square podium which they have placed even over the cross water but very close to the water. Chadar or sloping water cascade- when the water falls from top, it gets split into two other parts and then it flows to the next,

Protection from wind High erosion and and filtering vegetations the sand particles

Water channels and fountains

For cooling the environment

Baradari Its an elevated position ,the water is to flow below them and that is to cool the entire temperature. Spot for live performances

Minor axis

Overal view of the garden from corners

Gateway

Major axis

Low height vegetations and pathways along it Helps to maintain the overall view of the garden, no visual obstructions

Chabutara square podium which placed over the cross water. Perfoming area

Features of Mughal Gardens 1.Rectilinear layots within walled enclosures 2.Use of pools, Fountains and canals (mainly in hilly ares like Kashmir) 3.Large Gateways and High walls 4.Incorporation of Geometric symbols within gardens (eg.Fatehpur Sikri) 5.Inclusion of various types of trees, colourful flowers, grass lawns and birds.

ELEMENTS shallow channels with flowing water same concept of Spanish

Smooth, trimmed carpet of grass lawns

Stone Chadar scalloped to break the water surface to create sparkles of water as well as reduce in the temperature.

deep well with raised water channel (influenced from Spanish gardens)

ELEMENTS Chabutara (viewing point) placed over the running water channel

Well maintained flat lawns

Fountain to break the water to droplets cooling air temperature

Baradari as the structure with columns for the emporers

Nishat Gardens in Kashmir Terrace garden Founder : Asif Khan Area : 46 acres (19 ha) Nishat Bagh, also known as the garden of joy, is a terraced Mughal garden sprawled along the eastern side of the Dal Lake, with the towering Zabarwan hills as its backdrop, in the city of Srinagar, Jammu & Kashmir.

The second largest Mughal garden in the Kashmir Valley. The layout of Nishat Bagh was based on the basic conceptual model of the Persian gardens. It had to be remodelled to fit the topographic and water source conditions at the site chosen in the Kashmir valley. An axial stream flow design to fit the hill condition with water source originating at the top of the hill end. Rectangular layout with east-west length of 548 metres and width of 338 metres.

ELEMENTS Rectilinear layouts Pools Fountains , Canals Raised Hillock Terraced style Trees and plants Pathways Pavillions

It has 12 terraces , representing the 12 zodiac signs . Built in an east-west direction, the top terrace has the Zenana garden while the lowest terrace is connected to the Dal Lake. The central canal, which runs through the garden from the top end, is 4 metres (13 ft) wide and has a water depth of 20 centimetres (7.9 in). The water flow from one terrace to the next is over stepped stone ramps that provide the sparkle to the flow.

All the terraces fountains with pools are provided, along the water channel

The first terrace is a water collection chamber that is also linked to the side flow from the garden. The second terrace is accessed through a gate. This terrace has five fountains that is supplied water from the third terrace, from where it flowed to the lowest terrace.

The third terrace has a different design. The water chute has five arched open niches in the front and similar niches on the sides. A pavilion Baradari, a two-storied structure, Stairways . The fourth terrace has two levels namely, a water channel and a square pool. Stairways with 7 steps lead to the fifth terrace. The fifth terrace where a stone bench is provided across the channel to enjoy the scenic beauty. This also has a square chamber with five fountains.

The sixth terrace is at two levels with five fountains and distinctive paving pattern. The seventh terrace, where the same pattern continues. Different Terrace levels View of sixth , seventh & Eighth Terrace The eighth terrace is only a water channel or chute. The ninth terrace, at the end of two stairways, there is an octagonal bench. The pool in this terrace has nine fountains. The tenth terrace the stairways are along the side retaining walls where only the water chute with fountains is provided. Eleventh Terrace - Engraved paths lead to an impressive eleventh terrace, which has twenty five fountains in a pool. Up from this dramatic terrace is the last one. The Zenana chamber, the twelfth terrace, is covered in the front by 5.5 metres (18 ft) high wall with a façade of blind arches. Only one arch in this blind facade provides an opening to the twelfth terrace.

Chinar trees are mainly used Small cascade- passage for water flow between the terraces. Fountains and pathways Green lawns are well maintained

REFERENCES- LIST OF FIGURES [1] The Pleasure Gardens of India: ‘all aesthetic feelings will be satisfied there’ [2] google [3] http://www.chitralakshana.com/ancientgardens.html ancient gardens of india [4] http://www.chitralakshana.com/ancientgardens.html ancient gardens of india [5] http://www.chitralakshana.com/ancientgardens.html ancient gardens of india [6] The Pleasure Gardens of India: ‘all aesthetic feelings will be satisfied there’ [7] https://www.whoi.edu/news-release/climate-change-likely-caused-migration--demise-of-ancient-indus-valley-civilization [8] https://www.sutori.com/story/indus-river-valley-civilization--e5ymkcjAbHqk7MxVNiT5qHW1

REFERENCES [1] https://www.icomos.org/publications/93garden5.pdf- The gardens of India [2] http://eagri.org/eagri50/AGRO102/lec12.pdf Gardening in ancient and medieval period – arbori horticulture - orchards [3] http://www.chitralakshana.com/ancientgardens.html ancient gardens of india [4] https://www.thehindu.com/folio/fo0006/00060160.htm [5] http://starspeak.co.nz/articles/Issue04/Landscaping%20as%20per%20vaastu%20principles%20in%20ancient%20india.html Landscaping as per vaastu principles in ancient india [6] https://sci-hub.tw/https://www.jstor.org/stable/1587216?seq=1#page_scan_tab_contents The indian gardening tradition and the sajjan niwas bagh, udaipur [7]https://www.architectural-review.com/essays/the-pleasure-gardens-of-india-all-aesthetic-feelings-will-be-satisfiedthere/10005554.article The Pleasure Gardens of India: ‘all aesthetic feelings will be satisfied there’ [8] http://knowindia.gov.in/culture-and-heritage/ancient-history.php [9] https://www.speakingtree.in/blog/horticulture-in-ancient-india [10] http://ecoursesonline.iasri.res.in/mod/page/view.php?id=103234 [11] Forests and trees associated with Lord Budha- Basanta Bidari [12] http://shodhganga.inflibnet.ac.in/bitstream/10603/129551/13/13_chapter%205.pdf [13] https://www.timemaps.com/civilizations/the-vedic-age/ [14] http://shodhganga.inflibnet.ac.in/bitstream/10603/165836/7/07_chapter_02.pdf