Manasara Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Manasara-Shilpashastra; III. Manasara on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Manasara: Translation; V. Architecture of Manasara: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v6.c37.14

v6.c37.14

Appendix III contains extracts from various shades of opinion which command respect and will help the solution of such a serious question. These observations are primarily on the *Mānasāra* architecture. ‘Forms of ancient architecture’ as supplied by the *Mānasāra* series, interested Dr. Rabindranath Tagore ‘in a real human way.’ Dr. Sir C. Y. Chintamani shared the view that ‘our architectural policy of the past few hundred years, based on foreign imitation, has not proved successful, and that a trial may be given to our ancient methods and principles.’ It is of particular interest to Professor Keith to see whether ‘the true doctrines of the ancient Hindu authorities made available by the *Mānasāra* series can be turned to practical benefit for India and for its people,’ and he looks forward to see ‘a house built after the *Mānasāra* which may demonstrate that modern India has something to learn from the achievements of its past.’ Mr. Hargreaves recommends to Indian architects ‘to examine to what extent the principles laid down in the *Mānasāra* represent those of medieval Hindu architecture and art and to consider if they are suitable for modern practice.’ Dr. Jha and Mr. Chatterjee are more than convinced about the practicability of the *Mānasāra* principles of architecture. The former believes in ‘the practical outcome of the experience of centuries, which is likely to be more adapted to the climatic conditions of the country than the ideas derived from experience in other climes and other countries, and which was likely to be extremely useful to the extensive town- and village-planning that was going to be undertaken in Bihar’ after the disastrous earthquake, incidentally, but, for which, a wholesale trial of ancient methods is impracticable. Mr. Ramananda Chatterjee, after citing the examples of ‘old Nepal temples which have withstood the earthquake shocks more than modern buildings,’ appeals not so much to the Provincial Governments or the national leaders as to one’s commonsense, to the effect that a trial must be given to the elaborate and practical handbook of *Mānasāra*, which ‘embodies the age-long experience of many experts native to the soil and climate, and that to dismiss it without such trial is to insult ourselves as well as our ancestors.'¹