A Dissertation / Architectural Project (Part I) report on

Questioning Urban Paradigms- Studying the Changing Face of

Tulshibaug
Submitted to the Savitribai Phule Pune University in partial fulfillment of the
requirements for the IV B. Arch. (2008) course
By

Deodhar Aseem Vikas

Under the Guidance of

Ar. Meenal Rohankar

VITs P.V.P. College of Architecture, Pune

Savitribai Phule Pune University
April 2015

Vivekanand Institute of Technologys

Padmabhushan Dr. Vasantdada Patil College of Architecture,

Address: 274/2, 275/2, 282, AdityaNisarg At. Pirangut, Tal. Mulshi, Dist. Pune - 412115
Tel:020-20291299, 20291308, email:pvpcoapune@gmail.com,web:www.pvpcoapune.org,blog:www.pvpcoapuneblog.blogspot.com

Certificate
I hereby certify that the work which is being presented in the Dissertation titled
Questioning Urban Paradigms- Studying the Changing Face of Tulshibaug in
partial fulfillment of the requirements for the Fourth Year Bachelor of Architecture
(2008) course (IV B.Arch.) submitted in VITs Padmabhushan Dr. Vasantdada
Patil College of Architecture, Pune is an authentic record of my own work carried
out during the period from June 2014 to April 2015 under the supervision of Ar.
Meenal Rohankar (Dissertation Guide).
I declare that the work submitted is my own research and wherever I have
incorporated any information, data, maps, graphics, etc. from different sources, it has
been duly acknowledged.
Aseem Vikas Deodhar
Name of the Candidate
This is to certify that the above statement made by the Candidate is correct to the best
of our knowledge.
Ar. Prof. Prasanna Desai
Director, PVPCOA
The Candidate has appeared for the examination held at the Vivekanand Institute of
Technologys Padmabhushan Dr. Vasantdada Patil College of Architecture Pune,
Savitribai Phule Pune University.
.
..
Dissertation Guide

External Examiner

Acknowledgement
I take this opportunity to express my deepest gratitude towards the people whose help and
timely guidance has made this project a success.
I would like to thank Ar. Meenal Rohankar for her valuable assistance and insights
leading to the writing of this paper. My sincere thanks goes to the other peer member of the
group who helped me through the process of the dissertation.
I would also like to thank Ar. Kiran Kalamdani and Mr. Ramdas Tulshibaugwale for their
help regarding the history and development of Tulshibaug. I further extend my thanks to the
Bharat Itihas Samshodhak Mandal's Library for assistance.

Table of Contents
Abstract ....................................................................................................................................... 1
Research Methodology ............................................................................................................... 2
Literature Review ....................................................................................................................... 3
Introduction ................................................................................................................................ 4
Activity Patterns in Tulshibaug Bazaar ...................................................................................... 5
Identifying Need for Study ......................................................................................................... 7
Commercial Establishments ....................................................................................................... 8
Break of Traditional Circuit ........................................................................................................ 9
The Ram Mandir Complex ....................................................................................................... 13
Historical Urban Development ................................................................................................. 13
Inferences.................................................................................................................................. 17
Conclusion ................................................................................................................................ 18
List of Images ........................................................................................................................... 19
List of Maps .............................................................................................................................. 19
Bibliography ............................................................................................................................. 19

Abstract
This research aims at understanding the reason for the development of the urban areas of
Tulshibaug and Mandai. The architecture and urban patterns of a particular era are a reflection
of the social, cultural, economic and political situation prevalent at that time. This has often
resulted in an entire citys character being changed or even the cultural attitudes of its people.
The history of Tulshibaug and Mandai are thus related to each other. The spiritual significance
of Tulshibaug was soon changed to become one of the most successful commercial complexes
in Western Maharashtra. However this came at the cost of a cultural and spiritual axis of the
city.
Today, the area around Tulshibaug and Mandai is a typically Indian bazaar scene of haphazard
zoning (or absence of), dirt, hawkers, traffic snarls etc.
The purpose of this study is to understand reasons for this situation, both historical and
current. It also aims to understand the needs of all stakeholders including but not limited to
shoppers, tourists, worshippers, shopkeepers, and residents.
It aims at evolving certain design solutions to improve the current situation.
Keywords: commercial complex, spiritual axis, stakeholders, urban pattern, cultural attitudes

Research Methodology

Commercial
Developments in
Temple Complexes

Collection of Data

Primary Data

Secondary Data

Interviews
Questionnaires
Surveys
Site Visits

History Books
Reports
Peer Studies
Case Studies

Data Analysis

Different Aspects
of Temple
Complexes

Relationship of
Temple Complexes
to Commercial
Spaces in their
sphere of influence

Scale
Deity
Number of Visitors

Scale
Density
Road Network
Types of
Commercial Spaces
Wares

Literature Review
Sr.
no.
1.

Title/Name of
Book
Temple
Architecture of
the Marathas in
Maharashtra

Date
accessed
10/09/14

Author

Publisher

Purpose/Outcome of
Study

Ashutosh
Sohoni

De Montfort
University

The book explored

the period of Maratha
Architecture in 17th
and 19th century,
when it reached its
zenith. It studies
'indigenous' styles
such as the Yadava
Hemadpanthi and also
influence of both
North and South
Indian Temple
Architecture.

2.

Concepts of
Space in
Traditional
Indian
Architecture

12/09/14

Ar. Yatin
Pandya

Vastu-Shilp
Foundation

This is a book on how

spaces have been
treated and defined by
traditional Indian
Architecture. It
demonstrates the
universality of
communication and
its place in multiple
value systems.

3.

Short Notes on
the Temple
Architecture of
the Marathas

15/02/15

Aditya
Varman

Web:
These articles give
preservearticles.co information on the
m
mature form of the
temple complex/
ancillary structures of
a maratha temple such
as the deepmaal,
nandi mandap, ghats,
ancillary temple
structures etc.

4.

A Local
History of
Poona and its
Battlefields

12/03/15

Leslie
Macmillan & Co.
Waterfield
Shakespear

The book talks about

the defence
infrastructure in and
around Pune built by
the Peshwas as well
as the British.

Introduction
Tulshibaug is one of the most popular traditional commercial centres of the old core city of
Pune. However as the the boundaries of Pune have stretched beyond the old limits,
Tulshibaug's significance as a central market has diminished. Yet, it remains in the mind of
Punekars as a historical and cultural icon of the city.
Pune as a settlement has a recorded history of over 1200 years. However its importance in the
national context increased in the early 18th century when the administrative capital of the
Maratha Confederacy changed base from Raigad to Pune. While the true monarchs had their
residences in Satara and Kolhapur, real administrative and executive powers were vested in
the Peshwas or Prime Ministers who were based in Pune.
Since then the city has transformed to become an important centre of defence, education and
recently manufacturing industry and information technology from the national as well as
global perspective.

Map 1 Development of Commercial Establishments in Tulshibaug : 1900 to 2015. Source: Author

Tulshibaug is located in the (now) heart of the old city, but was built what was then the
southern extreme of town. It began its existence as an extension of the 'Chakale Baug' the
quasi-private garden owned by Sardar Khasgiwale. It was later sold to Sarsubhedar Naro
Appaji Khire who sought to build a temple dedicated to Lord Ram in the environs of
Tulshibaug. Later when the British administration of the city shifted the central market from
Shaniwarwada to its present location on the site of Chakale Baug, the whole face of that area
changed. Soon shops began appearing in the owrya or niches in the temple walls. These soon
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spread beyond the inner courtyard of the temple to occupy such spaces in nearby buildings.
The establishment of Lakshmi road as a commercial street is linked with the development of
Tulshibaug and construction of Ray Market. It was in 1912, around 20 years after the
establishment of Ray Market that Diwan Bahadur Godbole came up the idea of developing
Lakshmi road as a commercial street. However it was only in 1952 that the idea really took
hold and Laksmi road was established. It is believed the road is named after the wife of
Dagdusheth Halwai, Lakshmibai.

Activity Patterns in Tulshibaug Bazaar

Image 1 Tulshibaug at two different times of the day. Central Lane. source: Author

Image 2 Tulshibaug at two different times of the day. Inner Courtyard. Source: Author

Tulshibaug is active daily except Mondays and functions from nine thirty in the morning till
nine in the night. Although there is a wide variety in the goods sold in Tulshibaug, there is no
diversity in the function of the spaces. There are four food and beverage establishments in the
entire complex. The primary commodities on sale in the market include crockery, shoes,
gangawan (traditional Indian hair extensions), imitation jewellery, clothes, and items for
religious rituals.

Map 2 Shoppers Density during weekday. Source: Author

Almost throughout the hours of functioning, the market is thronged by shoppers. Narrow
roads and a large number of shoppers mean that roads are unsuitable for large vehicles.
However the odd two-wheeler can make it through. Traffic in the four lanes of the market is
highly dominated by pedestrians, although the market is surrounded by four roads with heavy
vehicular traffic. On the north, Laxmi road is a main arterial road traversing east-west. Bajirao
road to the west is a main arterial road traversing south-north. The roads at the south
(Shanipar-Mandai road) and east (Shivaji road) of the four blocks of Tulshibaug connect the
main vegetable and commodities market of Pune and thus are witness to heavy traffic
throughout the day leading to and from Mandai.

Map 3 Vehicular Traffic Intensity (Observed) around Tulshibaug area. Source: Author

Identifying Need for Study

Tulshibaug as a landmark developed its identity by association. The four temples of Tambdi
Jogeshwari, Belbaug, Tulshibaug, and Rameshwar formed a temple circuit to be visited in one
day for women of Pune. It was especially important as a religious circuit for the women of
Shaniwarwada. This importance stems from the fact that women in general were discouraged
from stepping out of the house except for religious activities. The centrally located Chakale
Baug served as a focal rest point after this temple circuit which took about two hours to
complete.
This temple circuit was broken after the Ray Market (Phule Mandai) was built. The space of
Chakale Baug was used to build the Mandai. Thus removing the rest stop for women who
otherwise would not have been permitted outdoors, social life of the city was altered.
The establishment of the Mandai opened doors for commerce to take precedence as the
primary activity of this place.
As the title suggests, this study aims to identify the decline in importance of the Ram Mandir
and the rise in importance of the Tulshibaug Market. For this, factors such as the political
history, both historical and contemporary socio-religious conditions, commercial development
of Budhwar Peth and Lakshmi Road as a whole have been considered.
7

Commercial Establishments
Commercial establishments in Tulshibaug can be categorised into 6 main types:
1. Kitchen Utensils and Crockery
2. Imitation Jewellery
3. Traditional Indian hair extensions (Gangawan)
4. Women's clothes
5. Footwear
6. Items for religious rituals
Shops related to certain wares are located in specific locations. For example, shops selling
items for religious rituals are primarily located within the temple courtyard. They are some of
the earliest shops. Shops selling Gangawan are almost exclusively located in the lane adjacent
to the western wall of the temple compound.
The commercial face of Tulshibaug began with the selling of items for religious rituals in the
inner courtyard of the temple, as a source of revenue generation. Soon it became well known
as a place to buy Gangawan or Traditional Indian hair extensions, which are quite noticeably
used by classical Indian dancers. From the mid-twentieth century onwards Tulshibaug became
synonymous with selling clothes, imitation jewellery, crockery, footwear etc. as the shops
spread to encompass almost all of the four primary lanes of Tulshibaug.

Image 4 Religious Items for sale in the inner courtyard

shops, Source: Amrita Das

Image 3 Hair Clips for sale in the outer lanes of

Tulshibaug. Source: Amrita Das

Break of Traditional Circuit

Map 4 Temple Circuit c.a. 1790 shows relatively sparse development with the Chakale Baug. Source: Harawlele Pune,
Sowani. Avinash

As mentioned earlier, the temple circuit of Tambdi Jogeshwari, Belbaug, Tulshibaug, and
Rameshwar used to conclude with resting in Chakale Baug, close to the Khasgiwale Wada.
In 1885 the British administration of the city decided to relocate the Mandai (central market)
from the forecourt of Shaniwar Wada to a new building in what was then called Chakale
Baug. Chakale Baug was a large parcel of land privately held by Sardar Khasgiwale.
This religious circuit was broken when construction of Ray Market was started. Ray Market
(now called Mahatma Phule Mandai) occupies almost all land belonging to Chakale Baug.
9

Map 5 Temple Circuit 1890 shows the Ray Market, along with additional urban development. Source: Harawlele Pune,
Sowani. Avinash

Soon after the construction of Ray Market, this part of Budhwar Peth and Shukrawar Peth
gained importance as a place of commerce and business. The wholesale market of Pune
shifted here from Shaniwar Wada. Thus, rapid urban development took place and the
boundaries of Pune city were pushed further south. The construction of Ray Market and the
subsequent increase in commerce and trade gave impetus to the development of shops in
Tulshibaug. This soon led to the development of Lakshmi road as the premier commercial hub
of Pune.

10

Map 6 Shaniwar Wada 1870s (before construction of Ray Market) with the Mandai assembling in its forecourt. Source:
Harawlele Pune, Sowani. Avinash

Thus with the construction of the Ray Market, the entire identity and character of the region
was changed from a calm peaceful serene corner of the city where people came to relax, to a
busy commercial heart which continues to this day, although a large wholesale market was
11

built off Satara Road at Gultekdi.

Map 7 Shaniwar Wada, 1990s. The Mandai is replaced by a lawn and court with the addition of the statue of Bajirao Peshwa
and the new Shivaji Bridge leading to the Pune Municipal Corporation. Source: Harawlele Pune, Sowani. Avinash

12

The change in the Markets location and the subsequent additions and changes made to the
urban fabric of Pune gave the city new axes of development.

The Ram Mandir Complex

In 1761 after the humiliating defeat at Panipat at the hands of Ahmad Shah Abdali, the general
mood of the populace in Pune was that of shock and awe, as this was the first defeat of the
Peshwas. Furthermore, the forces going to Panipat were accompanied by 3,00,000 pilgrims
who were intending on visiting all the religious places on the way to Panipat, and thus sought
the protection of the Maratha army. This compounded the losses faced by the Confederacy in
the terms of human lives. After the defeat of the army, the 3,00,000 defenceless pilgrims were
beheaded and enslaved. It was said that the waters of the Sindhu (Indus) river flowed red for
several days.
All this massive loss of human life and the army left Pune in a state of shock. During this
time, while away on the campaign of Panipat, Pune was invaded by the Nizam's troops. Naro
Appaji Khire, who had been made a Sarsubhedar defended the city successfully. This earned
him great respect by Madhavrao.
Naro Appaji Khire was a clerk in the offices (kacheri) of the Kotwal of Pune, Sardar
Khasgiwale. Seeing his dedication and hard work, Sardar Khasgiwale gave him the title
Sarsubhedar.
Khasgiwale Wada, the residence of the Khasgiwale family was located at what was then the
southern most extremity of Pune city. In the mid-eighteenth century, Pune was bounded by
Khasgiwale wada and the Kotwali to the south, and the Ambil Odha to the west. Ambil Odha
originally flowed from Sarasbaug lake along what is today Bajirao road and the western wall
of Shaniwarwada before emptying into the Mula river. It was diverted to its current position in
1752 by Sadashivrao Peshwe to facilitate and promote the expansion of Pune to the west and
thus Sadashiv Peth and Narayan Peth were established.
Sardar Khasgiwale was the owner of a large tract of land called the Chakale Baug.
Sarsubhedar Naro Appaji Khire bought a small part of this land about one acre in size, called
the Tulshibaug. When news came of the defeat at the Third Battle of Panipat, Sardar
Tulshibaugwale as he was known now decided to build a temple dedicated to the Hindu Deity
Ram. Thus construction on the Tulshibaug Ram Mandir commenced in 1761 and took about
30 years to complete. Soon it became a local landmark and a focal point of everyday life in
Pune. It was regarded even during its construction as an excellent example of Peshwai thaat
or glamour and Maratha Architecture.

Historical Urban Development

The area in and around Tulshibaug developed from the mid 18th Century onwards. Previously,
the only structures present here was the Khasgiwale Wada and the Kotwal Kacheri (Both now
demolished), The Rameshwar Mandir (built by the Khasgiwale family) and Chakale Baug- a
semi -private garden used by the public and owned by the Khasgiwale family. This area used
to be the southern-most extreme point of Pune City till the early 19th century. After which
Shukrawar Peth (to the south of Tulshibaug) saw rapid development.
13

Map 8 Tulshibaug c.a. 1790. Soon after the Ram Mandir was built, this area became popular with women as an area of
worship and leisure. Source: Harawlele Pune, Sowani. Avinash

Map 9 Tulshibaug c.a. 1890. The construction of the Mandai on the Chakale Baug brought rapid urbanization due to the new
commercial developments. Source: Harawlele Pune, Sowani. Avinash

14

Map 10 Tulshibaug c.a 1990. The Khasgiwale wada and Kotwali still stand, however this saw the beginning of extreme
crowding and the Aryan parking lot was built to the east of the Ram Mandir. Source: Harawlele Pune, Sowani. Avinash

Map 11 Tulshibaug c.a. 2015. The Khasgiwale wada and Kotwali have been demolished, and road widening has increased
vehicle carrying capacity of Shanipar road and Shivaji road. Source: Harawlele Pune, Sowani. Avinash

15

The Tulshibaug area was sparsely populated in the late 18th century, with prominent
landmarks including the Tulshibaug Ram Mandir, Chakale Baug, Rameshwar Mandir,
Khasgiwale Wada, and the Kotwali.
After the construction of Ray Market or Mandai, this area saw rapid and mass urban
development due to the increase in commercial activity. Most of the older structures still
remaining in this area date from this period. This resulted in the decline and gradual
abandonment of the tradition of the Temple Circuit.
Development in this part of Pune was more or less stable up until the mid 1990s when a
parking lot was built to the east of the Ram Mandir, and the Khasgiwale Wada was brought
down due to ill-maintenance.
After the Khagiwale wada and Kotwali were demolished due to ill-maintenance, road
widening has increased the vehicle carrying capacity. This had resulted in temporary relief
from the persistent traffic snarls, and also gave way for newer concrete constructions to
happen.
The Aryan and Minerva parking garages were built to handle the large number of vehicles
coming daily to the Mandai. However in peak time they too cannot handle the number of
vehicles.

Position of the Market in the Consciousness of the People

Based on the primary function of their visit to Tulshibaug, persons involved with Tulshibaug
can be categorised into five main divisions:
1. Local Residents
2. Shop Owners
3. Shoppers
4. Worshippers
5. Tourists
To gauge people's opinions and perceptions about Tulshibaug, a survey was undertaken. The
primary objective of most people coming to Tulshibaug was to go to the market. Most people
generally knew about a temple in the locality; however few people were conscious of its
historical or spiritual significance.

Tourists
Tourists could be divided into two primary categories:
1. Tourists coming on their own or with a personal guide usually came in the afternoon
or evening. They seemed to know more about the market than the temple, and were
generally more interested in the market.
2. Tourists coming on Heritage Walks (eg organized by Janwani or INTACH) came in
the mornings when the market is closed. They are aware of the significance of the
Temple. Most were told about the temple in the introduction session of the walk.
Tulshibaug is a site where many photographers come to photo-document the place. During the
survey, one such photographers group from Symbiosis University Lavale had come. Their
main focus was to take photographs of the Market, and the activities therein. None of them
knew the existence of a temple within the complex.
16

Shop Owners
Of the original shop owners, most are owners of brick and mortar shops in and around the
temple courtyard. Of these, famous establishments include Sathe, Pandya, Purandare shops
selling steel and brass-ware, and objects related to rituals and religious ceremonies. There are
170 shops and 463 stalls.
Different lanes of Tulshibaug contain different type of shops specific to them. There is a
concentration of certain shop types in certain lanes. Historical development of shops has
happened in a roughly concentric way around the Ram Mandir, with the oldest shops inside
the courtyard, then the northern lane, then Shanipar Road, then soon spread to other buildings
in the locality. Today, although not part of Tulshibaug, an informal market on the lines of
Tulshibaug exists in the back-lane of Nutan Marathi Vidyalay.

Local Residents
Apart from the Tulshibaugwale family (which still resides in Tulshibaugwale Wada) The
surrounding structures are home to several other families. Of the buildings still used as
residences, two structures are recently built after 2000. Residents park their vehicles outside
on the streets itself. By law, no vehicle is allowed to enter the four lanes of Tulshibaug.
However this rule is flouted quite often. Yet the large influx of shoppers and pedestrians
means that apart from the one odd motorcycle or moped, no other vehicles can possibly even
enter.

Worshippers
As is the global trend, the primary users of Tulshibaug in terms of temple goers are in the
senior age category. They generally come via public transport (primarily PMPML buses)
regardless of their origin. Persons living in the peth areas come more frequently, about 2 to 3
times a month. Some persons who lived in Hadapsar and Bibwewadi said they come ony
about once a year if possible. Most of them do come for festivals like Dasara, and Ram
Navami, when there is a mass worship organized by the Tulshibaug Trust.

Inferences
Observations
The growth and development in this region has been led by two major building events
1. The Tulshibaug Ram Mandir; and
2. Mahatma Phule Mandai (Ray Market)
Development of the market has happened in a concentric fashion around the temple courtyard.
This indicates that although the Ray Market was built to concentrate all commercial activity
(which it did) the importance of the Ram Mandir was still very strong when these
developments took place.
Today the market has sprawled to include not only Tulshibaug and Mandai, but also outlier
areas such as Lakshmi road, and various lanes attached to it. This unchecked growth of
temporary shops and street hawkers has led to several conflicts with the residents and police.
Many times anti-encroachments drives clear up the area of unofficial development, which
sprouts back within a week.
Fewer people today know the importance and history of the Ram Mandir than the market.
Most visitors come for leisure shopping to the market. As is true all over the world, the
majority of visitors to the Ram Mandir are from the senior age category.
Currently the temple is undergoing a large scale restoration project. The trustees hope that
better marketing and placement of the Ram Mandir will once again make it popular.
Traffic snarls are caused by the massive number of vehicles coming to Tulshibaug and
17

Mandai daily. The calm peaceful environs for which this area was famous for has now been
completely altered due to commercialization.

Improvements
This area currently faces immense load of people and vehicles. To reduce this load, certain
solutions such as:
1. Limiting shop licenses given;
2. Declaring a no-vehicle zone in a 100 m radius;
3. Pedestrianization of the entire Mandai-Tulshibaug area;
4. Restricted times for commercial vehicles to access the market;
5. Transferring all wholesale activity to market further outside the congested zone
such as Gultekdi;
6. Improving visitor services such as access to public transport, toilets,
benches/street furniture;
7. Removal of the Aryan Parking Garage. It has ruined the eastern sunlight
coming into the Ram Mandir every morning;
8. Recreating the Temple Circuit of Tambdi Jogeshwari, Belbaug, Tulshibaug,
and Rameshwar Mandirs through a guided tour program;
9. Adding tourist information booths/panels for better understanding of history;
10. Starting an online marketplace to potentially reduce footfall on Tulshibaug
and Mandai without compromising on commerce.
These are just a small number of suggestions for improving the visitor experience of
Tulshibaug and Mandai. Both these structures have played pivotal roles in the development
and history of the city, and deserve to be considered icons.

Conclusion
Bazaar markets are an important characteristic of Indian cities and they should be preserved
and maintained by not only civic and government authorities, but also the general public
through use.
Tourism today is an important commercial activity which also helps promote and preserve
historical locations and intangible cultural icons of a city or country. India has an immense
potential to promote her culture and traditions and history through such channels, thus not
only improving the lives of its residents, but also ensuring the long term preservation of its
identity.

18

List of Images
Image 1 Tulshibaug at two different times of the day. Central Lane. source: Author ................ 5
Image 2 Tulshibaug at two different times of the day. Inner Courtyard. Source: Author .......... 5
Image 3 Hair Clips for sale in the outer lanes of Tulshibaug. Source: Amrita Das .................... 8
Image 4 Religious Items for sale in the inner courtyard shops, Source: Amrita Das ................. 8

List of Maps
Map 1 Development of Commercial Establishments in Tulshibaug : 1900 to 2015. Source:
Author ......................................................................................................................................... 4
Map 2 Shoppers Density during weekday. Source: Author ........................................................ 6
Map 3 Vehicular Traffic Intensity (Observed) around Tulshibaug area. Source: Author ........... 7
Map 4 Temple Circuit c.a. 1790 shows relatively sparse development with the Chakale Baug.
Source: Harawlele Pune, Sowani. Avinash ................................................................................. 9
Map 5 Temple Circuit 1890 shows the Ray Market, along with additional urban development.
Source: Harawlele Pune, Sowani. Avinash ............................................................................... 10
Map 6 Shaniwar Wada 1870s (before construction of Ray Market) with the Mandai
assembling in its forecourt. Source: Harawlele Pune, Sowani. Avinash .................................. 11
Map 7 Shaniwar Wada, 1990s. The Mandai is replaced by a lawn and court with the addition
of the statue of Bajirao Peshwa and the new Shivaji Bridge leading to the Pune Municipal
Corporation. Source: Harawlele Pune, Sowani. Avinash ......................................................... 12
Map 8 Tulshibaug c.a. 1790. Soon after the Ram Mandir was built, this area became popular
with women as an area of worship and leisure. Source: Harawlele Pune, Sowani. Avinash ... 14
Map 9 Tulshibaug c.a. 1890. The construction of the Mandai on the Chakale Baug brought
rapid urbanization due to the new commercial developments. Source: Harawlele Pune,
Sowani. Avinash ....................................................................................................................... 14
Map 10 Tulshibaug c.a 1990. The Khasgiwale wada and Kotwali still stand, however this saw
the beginning of extreme crowding and the Aryan parking lot was built to the east of the Ram
Mandir. Source: Harawlele Pune, Sowani. Avinash ................................................................. 15
Map 11 Tulshibaug c.a. 2015. The Khasgiwale wada and Kotwali have been demolished, and
road widening has increased vehicle carrying capacity of Shanipar road and Shivaji road.
Source: Harawlele Pune, Sowani. Avinash ............................................................................... 15

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