ACHARYA’S NRV SCHOOL OF ARCHITECTURE

SOLDEVANAHALLI, BENGALURU -560 107

THE FINAL JOURNEY – A CREMATORIUM PROJECT

ARCHITECTURE DESIGN PROJECT (THESIS) – 2021-2022

In Partial Fulfilment of the Requirements for the

“Bachelor of Architecture” Degree Course

Submitted by : TEJAS S
USN : 1AA17AT060
Guide : Ar. Sanjyot Shah

A project report submitted to

VISVESHWARAYA TECHNOLOGICAL UNIVERSITY
“Jnana Sangama”, Machhe, Belgaum – 590018

ವಿಶ್ವೇಶ್ವರಯ್ಯ ತ ಾಂತ್ರಿಕ ವಿಶ್ವವಿದ್ ಯಲಯ್, ಬ್ಳಗ ವಿ - ೫೯೦೦೧೮

 CERTIFICATE

This is to certify that this thesis report titled ‘The Final Journey’ by Tejas S of IX

SEMESTER B. Arch, USN No. 1AA17AT060, has been submitted in partial

fulfillment of the requirements for the award of under graduate degree Bachelor of

Architecture (B.Arch) by Vishveshwaraya Technological University VTU,

Belgaum during the year 2021- 22.

Guide

Ar. Sanjyot Shah

Principal

Ar. Sanjyot Shah

Examined by:

1)Internal Examiner :

2)External examiner 1 :

3)External examiner 2 :
 DECLARATION

This thesis title “THE FINAL JOURNEY”, submitted in partial fulfillment

of the requirement for the award of the under graduate of Bachelor of

architecture is my original work to the best of my knowledge.

The sources for the various information and the data used have been duly

acknowledged.

The work has not been submitted or provided to any other institution/

organization for any diploma/degree or any other purpose.

I take full responsibility for the content in this report and in the event of any

conflict or dispute if any, hereby indemnify Acharya NRV School of

Architecture and Visveshwaraya Technological University, Belagavi and

its official representatives against any damages that any raise thereof.

Students Name

Tejas S

USN No

1AA17AT060
 ACKNOWLEDGEMENT

The pleasure and exhilaration that accompany the successful completion of

any work would be unacceptable if I did not acknowledge the individuals who

made it possible and under whose continual supervision I was able to compose

this thesis.

Ar.Sanjyot Shah, my guide and mentor, for his constant support, advice, and

encouragement during my thesis. Ar.Bindushree for all of the help during the

design process at any point of the day. Ar.Madhan kindly assisted me through the

landscape design and technical aspects of this project. I am extremely grateful for

all the sources of information and knowledge they provide.

All my faculties and jurors at Acharya’s NRV School of Architecture for guiding

me throughout the design process and everything that I know today.

Moreover, I'd want to thank my parents and peers for their continuing support

during the stressful times.

 ABSTRACT

From the beginning of man's quest to know the purpose of life and his own

existence, the concept of death as his ultimatum of truth has always been viewed

as a moment of transition from one dimension to another. Ancient faiths saw

death and transfer in a different light, erecting massive mausoleums and

necropolises stocked with earthly belongings to aid the deceased's trip into the

afterlife. Soon after the Industrial Revolution and a series of medical

breakthroughs extended the typical human's life span, the concept of death, and

with it the romantics, seemed to fade.

Since the beginning of the year 2020, the pandemic has challenged our way of life

and the idea of returning to common light. Every individual, regardless of faith, should

be properly buried or cremated upon death. With each funeral draining some quantity of

earth resources, it is just a matter of time before these resources are depleted, given the

already existing high demand for these resources for industrial labour. A solution that

offers some degree of balance must be sought.

 LIST OF FIGURES

Fig 1.1 Open air crematorium during

Fig 1.2 MS Pyres burning in open ground COVID pandemic
Fig 1.3 Hinduism
Fig 1.4 Christianity
Fig 1.5 Islam
Fig 2.1 Burial during Indus valley civilization
Fig 2.2 Antyesti in Hinduism
Fig 2.3 Mausoleums & Tombs
Fig 2.4 Hindu cremation at Varanasi
Fig 3.1 Cremation process in a Furnace
Fig 3.2 Earth Burial
Fig 3.3 Disposal of dead bodies into the sea.
Fig 3.4 The Navy disposing the coffin.
Fig 3.5 Architectural drawing of the Tower of Silence
Fig 3.6 Excarnation; body exposed for animals to scavenge.
Fig 6.1 Working of a Sustainable method of cremation by solar energy.
Fig 7.1 Concept
Fig 7.2 Form and Concept model
Fig 7.3 Ramp from the back side.
Fig 7.4 Play of light and shadow
Fig 7.5 Curved Cremation chamber
Fig 7.6 Master Plan
Fig 7.7 Site sections
Fig 7.8 Seating space
Fig 7.9 Open Light wells
Fig 7.10 Exterior view from backyard
Fig 8.1 Concept drawing showing interlocking of fingers.
Fig 8.2 Seating spaces inside the crematorium
Fig 8.3 Chains for the rain water to collect
Fig 8.4 Master Plan with section
Fig 8.5 Detailed section showing inter locking.
Fig 8.6 Details showing the ritual space and the design of the pedestal.
Fig 8.7 Images of the ritual spaces inside the crematorium complex.
Fig 8.8 Details of the semi open ritual pavilions.
Fig 9.1 Bird eye view of the Crematorium complex.
Fig 9.2 Conceptual drawings
Fig 9.3 View of entrance pavilion
Fig 9.4 View of the pavilion after built.
Fig 9.5 Bird eye view
Fig 9.6 Entrance of the Electric Furnace
Fig 9.7 View of the Wooden pyre cremation
Fig 9.8 Traditional way of cremation
Fig 9.9 Site section
Fig 9.10 Master Plan
Fig 9.11 Floor Plan of the entrance and admin
Fig 9.12 Floor Plan of the Electric Furnace
Fig 9.13 Floor Plans of the traditional wooden cremation
Fig 9.14 On site pictures while execution of the project
Fig 10.1 Areas zoning
Fig 10.2 Entrance Gate
Fig 10.3 Drop point
Fig 10.4 Waiting hall
Fig 10.5 Podium
Fig 10.6 Interiors of the crematorium
Fig 10.7 Cold Storage
Fig 10.8 Roof showing the skylights.
Fig 10.9 Outdoor seating
Fig 10.10 Garbage dumped in the backyard
Fig 10.11 Entrance gate during the pandemic.
Fig 11.1 Sites of open crematorium
Fig 11.2 News article
Fig 11.3 Land use map of Mavalipura
Fig 11.4 Landfills at Mavalipura
Fig 11.5 Site area of landfills
Fig 12.1 Site boundary
Fig 12.2Cremation during pandemic
Fig 12.4,12.5 Land use map
Fig 12.6 Existing images of the site
Fig13.1 Site location
Fig 13.2 Site contour map
Fig 13.3 Graphic representation
Fig 13.4 Demographics
Fig 13.5 Urban grain study over the period (from 2004 – 2021)
Fig 13.6 Traffic analysis map
Fig 13.7 Existing site plan with dimensions
Fig 15.1 Floor plans for a model crematorium with electric furnace
Fig 15.2 Section
Fig 15.3 Floor plans for a model crematorium with gasifier furnace
 TABLE OF CONTENTS

CHAPTER NO. TITLE PAGE

NO. DECLERATION iii

AKNOLEDGEMENT iv

ABSTRACT v

LIST OF FIGURES vi

1 INTRODUCTION 10

1.1 AIM & OBJECTIVE OF THE PROJECT 11

1.2 NEED OF STUDY 11

1.3 OBJECTIVE OF THE STUDY 11

1.4 LIMITATIONS 12

1.5 SCOPE 12

1.6 CELEBRATE GRIEF 12

1.7 NEED OF THE CITY 13

1.8 TYPES OF BODY DISPOSAL IN INDIA 13

2 A TIMELINE OF HISTORICAL DEATH TRADITIONS. 15

3 CURRENT METHODS OF DISPOSAL OF A CORSPE 16

3.1 CREMATION 16

3.2 EARTH BURIAL 18

3.3 DISPOSAL AT SEA 19

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 3.4 EXCARNATION 20

3.5 INFERENCE 21

3.6 BURIAL vs CREMATION AND FUNERAL 22

4 INDIAN RITUALS AFTER DEATH 23

4.1 SHMASHANA - A CREMATION OR BURIAL SITE 23

4.2 ANTYESTI - THE CREMATION SITE 23

4.3 Hinduism's burial 24

4.4 Post-antyesti rituals 24

5 ARCHITECTURE AND DEATH 26

6 SUSTAINABLE ARCHITECTURE 27

7 ASHWINIKUMAR GHAT CREMATORIUM 32

8 GKD Crematorium, Coimbatore 39

9 Vaikunta Mahaprasthanam, Hyderabad 46

10 Chira Shanti Dham - Hebbal Electric Crematorium 54

11 SITE SELECTION CRITERIA 59

12 BBMP Proposed 60

13 Site Analysis 62

14 Area Statements 70

15 Standards 71

16 Concept and Design Ideology 77

BIBILOGRAPHY 82
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1 INTRODUCTION

Crematoriums are designed to serve as a final resting place and a place for

bodily disposal.

These Structures represent the importance of love and loss, as well as hope and

acceptance of Death of a person. Given the current situation, when cremation

grounds (sacred space) are entirely occupied as a result of the rising death rate,

these spaces have the potential to become venues where a remarkable

interaction of mortality and design can occur. These crematoriums can be built

for a variety of purposes other than the cremation of dead. It has the potential

to establish a path full of emotions and respect for mortals. It depicts a group's

or community's culture, as well as their customs and methods of paying respect.

Bringing in remedies to the issue of cremation grounds being entirely filled and

dead corpses not being laid to rest appropriately, contaminating water bodies,

would be a great move and a solid design approach when creating a

crematorium. Not only that, but holding their funerals on the same grounds

would make the area more effective and meaningful.

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1.1 AIM & OBJECTIVE OF THE PROJECT

An intention to pay final respects to the deceased and to acknowledge the

importance of emotions in terms of architectural form. In light of the current

situation, the goal is to develop holy lands and achieve a long-term design using

innovative technology.

1.2 NEED OF STUDY

Urban land values are at an all-time high, demanding a cost-effective cremation

design. In the commercial world, new solutions are being developed to combat

rising pollution levels in large cities. To have a thorough understanding of a

community's or religious group's cremation rituals.

1.3 OBJECTIVE OF THE STUDY

• To have a better overview of the current state of the city's dead spaces.

• To understanding the various religious organizations and cultures rites

and ceremonies.

• A long-term strategy for developing better methods for a more efficient

process of death.

• To use architecture to honor the dead throughout the cremation process.

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1.4 LIMITATIONS

• Because a crematorium is considered sacred territory, the number of

options for a central place are restricted.

• Users of all categories would be hesitant to utilize the site. Design and

constructed shapes are approached with a limited mindset.

• The entire design is really delicate because it is entirely focused on

feelings.

1.5 SCOPE

Define the relation between two settings that are totally opposite, like the

Crematorium and the City.

1.6 CELEBRATE GRIEF

Grief is a universal human emotion that everyone experiences at some point in

their lives. It takes on several forms, consisting of multiple difficult phases that

are felt in a number of different ways and for a number of causes. It might be

felt on a very personal level, as a member of a broader community, or both.

Architecture for sorrow should give a space for reminiscing and creating

memories. Loss is a dynamic phenomenon that evolves through time but never

completely disappears.

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1.7 NEED OF THE CITY

Fig 1.1 Open air crematorium during Fig 1.2 MS Pyres burning in open ground

COVID pandemic

The present crematorium repels visitors because the funeral architecture lacks

the thoughtful aspect that inspires hope. During this time of grief, there is a

need for a respectful and welcoming space where people from many cultures

may connect and share their memories.

In addition, given the current situation and the COVID-19 pandemic, we all

recognize the city's essential need for crematorium.

1.8 TYPES OF BODY DISPOSAL IN INDIA

Fig 1.3 Hinduism Fig 1.4 Christianity Fig 1.5 Islam

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Considering the three most popular communities and their way of body

disposal. The most common method in Hinduism is to burn the body on a pile

of wooden logs. Because there are so many sects, each one uses a different

method. The only procedure used in Islam is to cover the body and bury it in

the ground. In Christianity, bodies are wrapped and put in coffins, upon which

they are laid to rest in the soil, and also cremated sometimes.

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2 A TIMELINE OF HISTORICAL DEATH TRADITIONS.

Endocannibalism was a practise used by tribes

in India in ancient times. Ancient cultures were

also known to bury their dead in barrows,

which were burial mounds containing bodily

remains and various ornaments. The deceased

Fig 2.1 Burial during Indus valley
civilization
were buried in the Indus Valley by Neolithic

Pastoralists in a way that resembled spiritual

rites including afterlife concepts.

Antyesti; It's also termed as Antima Sanskar,

or "final sacrifice," and it relates to Hinduism's

Fig 2.2 Antyesti in Hinduism
burial ceremonies for the deceased, which

generally include cremation. In Hindu

tradition, this rite of passage is the final

samskara in a sequence of conventional life

cycle samskaras that begin with conception.

Fig 2.3 Mausoleums & Tombs

Propagation of new cultures in India. The two

most ancient religions that emerged in India,

after Hinduism, are Jainism and Buddhism.

Fig 2.4 Hindu cremation at Either burying the dead underground or

Varanasi
cremating it was their method of disposal.
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After the arrival of Arab traders in the 7th century, Islam influence began to

spread. During the Delhi Sultanate and the Mughal Periods, these

characteristics extended far. In the form of tombs or mausoleums, they are

buried underground or occasionally above ground.

Hindus have travelled to Varanasi to bury their loved ones in order to obtain

"moksha," or liberation from the cycle of death and rebirth. The remnants of

the deceased covered in white shrouds and marigold flowers are gathered and

strewn in the river as they turn to ash.

3 CURRENT METHODS OF DISPOSAL OF A CORSPE

The method and process of disposing with the remains of a deceased human

being is known as human corpse disposal. The improper disposal of a human

body constitutes a sanitation as well as a public health danger.

3.1 CREMATION

Cremation is the earliest type of known procedure of disposing of a dead in

India, dating back at least 20,000 years in the archaeological record. Cremation

is strictly enforced in Hinduism and Jainism. Because one of the most ancient

and basic technologies known to humanity is the regulated utilization fire, fire

is utilized as an imperfect tool of cleansing and destruction of the human body.

Because Hinduism is the majority religion in India, cremation is the most

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frequent way of burying a person. Cremation is the process of converting corpse

to fundamental chemical components such as gases, ashes, and mineral shards

while maintaining the look of dry bone by fire, vaporization, and oxidation.

Cremation is the process of converting a corpse to rigid, hardened bones by

heating it to extremely high temperatures. These are subsequently converted

into ashes, as we know them. These ashes can be preserved, buried, or scattered

after being returned to the family in a temporary urn (or a more personal urn

chosen by the family). Because of the spiritual nature surrounding rivers like

the Ganges, Yamuna, and Narmada, cremation is most commonly performed

near them. These ceremonies are still observed by Hindus today. Due to the

necessities of the times, the rites have been changed and transformed to cremate

the deceased from a traditional technique of burning wood pyres to the usage

of electric burners.

Fig 3.1 Cremation process in a Furnace

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3.2 EARTH BURIAL

Burial is the act of placing a person into the earth in order to dispose of human

remains. This is done by excavating a hole or trench, placing the person or thing

inside, and then covering the area with earth. Human burial, or the putting of a

person in a tomb or grave within the earth, is the most prevalent use of the term

burial. Burying the deceased has been practiced by humans for at least 100,000

years. Burial is frequently seen as a sign of respect for the deceased. It has been

utilized in many cultures to avoid the odor of decay, to provide family members

with closure and to keep them from seeing the decomposition of their loved

ones.

It has long been seen as a necessary step for the departed to join the afterlife or

return to the circle of life in many civilizations. Human burial may be dated

back to the Ancient period, and it is thought to have begun in European caves.

Issues about health and sanitation, religious concerns, and cultural rituals may

all be factors in determining the burial site. The practice of burial is still

practiced by many religions. As a result, graveyards may be found all over the

world.

Temples, mounds, tombs, pyramids, and underground crypts were utilized to

store the dead corpses of the ancestors as new burial procedures evolved over

time. In contemporary times, stone markers or headstones are placed on top of

graves to denote the location of the grave.

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Fig 3.2 Earth Burial

3.3 DISPOSAL AT SEA

The dumping of human remains in the water, usually from a ship or boat, is

known as burial at sea. The Navy does it on a regular basis, and private persons

in many countries do it as well.

Burial-at-sea services are offered in a variety of places and with a variety of

traditions, and can be done by ship or aircraft. The cremated remains may be

scattered from a ship, buried in a coffin, sewed in sailcloth, buried in an urn, or

buried in an urn. Only cremated remains are often buried at sea by aeroplane.

Other methods of marine burials include combining the ashes with a concrete

block and lowering it to build an artificial reef, such as the Atlantis reef.
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Due to the speedy decomposition and hygienic concerns, all other faiths prefer

remains to be buried in soil rather than water. In Hinduism, the departed are

typically burnt, the bones and ashes gathered, and the ashes or remains

immersed in the Ganges River if feasible, or any other river if that is not

possible. Cremation of a body is illegal in several cases, and numerous criteria

prevent it from being submerged in a river instead.

Fig 3.3 Disposal of dead bodies into the sea. Fig 3.4 The Navy disposing the coffin.

3.4 EXCARNATION

Excarnation (also known as de-fleshing) is a word used in archaeology and

anthropology to describe the technique of removing the dead's flesh and organs

before burial, leaving only the bones. Excarnation can occur naturally, such as

by leaving a body exposed for animals to scavenge, or it can be done

intentionally, such as by slaughtering the corpse by hand. This form of

disposition is still used by just a few distinct faiths throughout the world.

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Excarnation is practiced by Nomadic tribes and Tibetan regions.

Fig 3.5 Architectural drawing of the Fig 3.6 Excarnation; body exposed for animals
Tower of Silence to scavenge.

3.5 INFERENCE

In both India and the West, opinions regarding cremation have changed

dramatically over the twentieth century. The major social elements were related

to massive population increases in industrial towns and major cities, whose

cemeteries were increasingly struggling to cope with the volume of the dead in

an era of heightened public hygiene concerns—corpses buried near the surface

of the ground were seen as a potential health risk. This was also a time when

freedom of thought and creative engagement with progressive ideas were

highly valued. Religious restrictions were not seen as prohibitive obstacles to

growth.
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3.6 BURIAL vs CREMATION AND FUNERAL

Burial is a ritual in which a loved one's body is buried beside their favourite or

beloved items. The body can be put in a coffin, which is then sealed before

being buried. Egyptians, for example, buried their deceased with all of the

amenities they would want in the afterlife.

A funeral is a ritual held to memorialize, honor, and sanctify the deceased.

Depending on the culture, there are several methods to commemorate the life

of the departed. Some offer prayers, while others pray for peace. Other rites

include religious readings, body burnings, mummification, and even bone

harvesting. These rituals frequently include purifying the body and providing

it with a peaceful voyage. Other cultures involve celebration in the life of the

departed by drinking and sharing memories about the loved one.

Cremation is the process of reducing a human body to ashes. The process is

characterized as the burning, evaporation, and oxidation of deceased bodies to

simple chemical constituents such as gases, ashes, and mineral shards that

resemble dry bone. Some civilizations, such as Hindus, cremate their deceased

and then immerse their ashes in the sacred Ganges river. Cremation is an

alternative to burial in which the body is buried rather than burned.

In brief, burial and cremation are two distinct methods of disposing of the dead,

whereas a funeral is a service held to respect and celebrate the life of the

departed.
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4 INDIAN RITUALS AFTER DEATH

4.1 Shmashana - a cremation or burial site

Shmashana (in Sanskrit) is the cremation place, and it is generally positioned

near a river, if not on the river bank itself. Those who can afford it may visit

specific religious sites such as Kashi (Varanasi)

4.2 Antyesti - the cremation site.

The Antyesti ritual offerings vary according to Hindu civilization. Following

the death of a human being, some of the prominent rites practised in Vedic

faiths for his or her tranquilly and ascension to heaven are as follows.

Typically, the final rites are performed within a day following death.

While practices vary by religious group, his or her body is generally washed,

wrapped in white cloth if the deceased is a man or widow, or red cloth if the

deceased is a woman whose husband is still alive, the big toes are tied together

with a string, and a Tilak (red, yellow, or white mark) is placed on the forehead.

The body of a deceased adult is transported to a cremation site near a river or

body of water by family and friends and put on a pyre with feet facing south.

The eldest son, a male mourner, or a priest – referred to as the lead cremator or

lead mourner – then bathes before leading the cremation ritual. He walks

around the dry wood pyre with the body, says an acceptance speech or sings a

hymn, places seed oil seeds or rice in the dead person's mouth, sprinkles ghee

(clarified butter) on the body and the pyre, and then draws three lines to
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represent Yama (deity of the dead), Kala (time, deity of cremation), and the

dead. Prior to igniting the pyre, a clay pot is filled with water and the lead

mourner rounds the body with it before tossing it over his shoulder, breaking

near the head. Once the pyre is lit, the main mourner and closest family may do

one or more circumambulations around the burning pyre.

The lead cremator concludes the ceremony with kapala kriya, or the rite of

piercing the flaming skull with a staff (bamboo fire poker) to make a hole or

break it in order to release the spirit. Because the cremation rite is considered

dirty and polluting, all people who attend the cremation and are exposed to the

dead body or cremation smoke take a shower as soon as possible following the

cremation. The cremation's cool collected ash is afterwards dedicated to the

nearest river or sea.

In certain communities, the dead's male relatives shave their heads and ask all

friends and family to enjoy a humble meal together in memorial of the deceased

on the tenth or twelfth day. In certain places, this day is also observed as a day

when the destitute and needy are given food in memory of the deceased.

4.3 Hinduism's burial

Aside from cremation, certain groups of Hinduism practice burial of the dead.

The prominent sadhus are buried in various sects. The preliminary rites are

similar to cremation in that the body is washed, vibuthi or chandam is applied

to the deceased's forehead, and so on, but the deceased is buried rather than
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cremated. The body is either in a sleeping position or, in some Shaivite and

tribal traditions, in a Padmasana sitting position with legs crossed and arms

resting on the thigh, emulating a meditation posture.

The burial hole is prepared at the Shamshana community burial cemetery,

which is normally located outside of the city or town. Some wealthy people

will bury their deceased in their own fields. The burial hole is normally three

feet wide and six feet long for sleeping positions, and three feet by three feet

for sitting positions. As a general rule, saints are buried in a sitting position at

a separate location where a Samadhi is later erected and becomes a centre of

devotion in all sects.

4.4 Post-antyesti rituals

4.4.1 Niravapanjali - ashes immersion

Niravapanjali is a Hindu sacred ceremony in which the ashes are ceremonially

submerged in holy water by the closest relatives following the cremation

procedures, so that the soul may go to paradise.

4.4.2 Tarpana - sacred offering to Gods for entrance to heaven

Tarpana is a holy rite in which the dead soul's closest relatives give a sacred

gift to the Gods in order for the soul to join Swarga. In Hindu legend, the Great

Parasurama presented his father Jamadagni a tarpana made from the blood of

his father's murderer.

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4.4.3 Rasam Pagri appoints a successor on the fourth day following death

Rasam Pagri, which is popular among Punjabis and Rajasthani’s, is a ceremony

performed after the death of the eldest male member of a family to select his

heir, in which the eldest remaining male member of the family ties a turban

(pagri) on his head in the presence of the extended family or clan. The father

of the wife of the eldest, surviving male member generally performs the

ceremony. It represents family honor, and the ritual represents the transfer of

duty for the family's security and wellbeing from the deceased to the remaining

oldest male member.

4.4.4 Pind Sammelan or Terahvin - 13th day of death

Pind Sammelan, also known as Spindi or terahvin in North India, is a Hindu

ceremony done on the 13th day following someone's death. This ceremony is

carried out in order to reunite the departed soul with the ancestors and God. It

is thought that the departed soul is a preta (bad spirit) before the ceremony, and

that after the rite, the soul will become a "pitr" (good spirit) and will be included

among the ancestors.

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5 ARCHITECTURE AND DEATH

Architecture serves as the background for ritual and is largely responsible for

space; yet, architecture may also use metaphors to construct story. Second, the

nature of space supporting a ritual, whether individually or as a succession of

locations, may aid an emotional reaction if handled properly. Finally, ritual that

is supported by well-designed architectural space may occasionally convey

intangible parts of existence.

Reason for Choice

We live in a death-denying culture in which death is always seen as a taboo

issue. In modern times, this habit of ignoring the issue hinders architecture from

expressing death.

Funerary architecture lacks the character and individuality required to produce

an atmosphere conducive to lofty thought or in-depth recollection. When

people go to funerals, the often harsh, desolate, institutional funerary

architecture gives them the impression of quick convenience. They are just sites

where individuals may execute their traditional rites as short activities. Visitors

are turned off by the present crematorium's bareness and indelicacy.

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5.1 GOALS OF HUMAN LIFE

The ultimate purpose of human life is to be free of rebirth (Moksha) Even

within Hinduism, this may be accomplished in a variety of ways.

• Complete selfless devotion to God (Bhakti)

• Complete asceticism renunciation of society

• Follow the road of knowledge

• Follow the path of becoming a righteous member of society and doing

the right thing by all.

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6 SUSTAINABLE ARCHITECTURE

Sustainable design strives to reduce the negative environmental effect of

buildings by efficiency and moderation in the use of materials, energy, and

development space, as well as the ecosystem as a whole. In the design of the

built environment, sustainable architecture takes a conscious approach to

energy and ecological conservation. The goal of sustainability, also known as

ecological design, is to guarantee that our activities and decisions today do not

limit future generations chances.

Cremation methods based on gasoline Sunlight has been found to be one of the

most common energy sources that is not only endless but also free of charge.

The sun's radiant light and heat, particularly in a tropical nation like India, may

be converted into solar energy by a variety of ever-evolving technologies.

Because the energy produced is pure and free of contaminants, combining it

with architecture can aid in addressing the aforementioned environmental

issues.

The primary notion of a solar crematorium is to ignite the dead body locally,

anyplace and in any way, using a massive concentrating reflector with a very

high CR and to continue the burning of the dead corpse by delivering new

atmospheric air via a blower. Once the combustion of the dead corpse begins

within the cremation chamber, it also emits heat, which, in conjunction with

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solar energy acquired from the focusing reflector, automatically sustains

continuous burning of the dead body until the whole dead body is turned into

ash. Solar power systems are based on the above-mentioned idea. The

crematorium can be separated into four parts: Tracking System, Scheffler

Reflect, Cremation Chamber, Backup system for non sunny hours.

Fig 6.1 Working of a Sustainable method of cremation using solar energy.

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7 ASHWINIKUMAR GHAT CREMATORIUM, SURAT, GUJURAT

7.1 Introduction

Ashwini Kumar Smashan which is located in Surat, Gujurat.

The Crematorium is maintained by Narayana Trust and was designed by

Gurujit Singh Matharoo and the year of completion was 1999. It’s a small area

of 1.3 acres. Since the population is mostly Hindus, It’s only for cremation of

dead bodies and there are no burial system or burial grounds here.

7.2 Materials of construction

Exposed concrete is mainly used as the construction material. The Partition

walls act as structural members and they create privacy in between two

cremation gas chambers where they can perform their last rituals. Gas chamber

units were installed and wrought iron case was used for the wooden pyres.

Chimneys were installed to direct the smoke outside after filtration.

7.3 Deisgn Concept

Curves are incorprated in the cremation chambers which interprets the gesture

of a hand protecting a light of diya from wind. The curved walls function the

same way in protecting it from the wind from the river Tapi. It is designed

considering the wind direction.

31 | P a g e
 7.1 Concept; hand gesture of protecting a light of diya to a gas chamber.

7.4 Design Zoning

The zoning of the site is designed according to the usage by both the

management and the people. The front yard is designed for the public’s

convenience and includes a canteen, administration, staff quarters, and storage

units. It has a waiting area integrated with landscaping all around it. Whereas

the backyard of the crematorium consists of two traditional wood-system

pyres and eight gas chambers which are inbuilt. A huge reception and

processional hall have been built at Ashwnikumar Crematorium to

accommodate the waiting attendees. Similarly, the building's overall design

aids the activity schedule. As soon as you walk in, you'll pass the waiting

seats and administrative offices. After that, he'll be funnelled into a

32 | P a g e
ceremonial hall that will precede the gas oven. People in the ceremonial hall

have adequate space to perform any rites they see as necessary. The use of

massive screening walls built into the structural construction of the structure

allows for privacy. Despite the fact that the structure is pretty much entirely

made of concrete, the low ceilings and open walls provide a welcoming

atmosphere.

7.5 Form and Concept

Fig 7.2 Form and Concept model

7.6 Design Functioning

The visitors are supposed to follow the procession till the crematorium (Gas or

33 | P a g e
Wood). Meanwhile, the chief mourners will register and do the needful in the

administration. After the cremation process is done, they return back along the

same path as the procession. So, the canteen was placed towards the left side

of the path so that they could have something after they cremate the body.

Fig 7.4 Play of light and shadow

Fig 7.3 Ramp from the back side. Fig 7.5 Curved Cremation chamber

A kitchen for cooking sacrificial food, restrooms, an enclosed patio for solitary

reflection, and access to their gardens were also established for the visitors' use.

Visitors can explore the grounds and reflect on the South porch, which

overlooks the river, while waiting for the cremation to conclude. This also leads

to the back yard, which provides direct access to the river. This river access is

34 | P a g e
also necessary for visitors to undertake ceremonial washings as required by

their culture. A ramp connects back to the crematorium or the entry parking lot

for people exiting from the river. Symbolically, the entire path creates one large

circle which is representative of the circle of life. Cremation is traditionally

done using a fire fueled up by wooden members. The flame is believed sacred

in many communities and burns eternally. Gas fireplaces, on the other hand,

are an acceptable form of performing the ceremony at the Ashwinikumar

cremation, with wood burning fires constructed on site as another option.

7.7 Architectural Plans and Section

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 Fig 7.6 Master Plan

Fig 7.7 Site sections

7.8 Inference

Higher ceiling height could make enough room for the smoke to release easily.

Due to this the ceilings have turned black and isn’t aesthetically appealing. As

soon as we enter, this crematorium gives a commercial factory feeling instead

of feeling spiritual. The site is selected in such a location that it is far for the

residential units, and its all covered by factories and commercial complexes.

Architectural elements like corner sky lights, curves in the design as per the

wind direction are considered. Landscape is an integral part of the design. The

working staff quarters is placed and taken care of decently. The main failure of

the design is it cannot accommodate more than one faith or religion since there

are no burial grounds in the crematorium. Privacy is well maintained and

visitors are provides spacious area to perform their last rites to their loved ones.

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Fig 7.8 Seating space Fig 7.9 Open Light wells

Fig 7.10 Exterior view from backyard

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8 GKD Crematorium, Coimbatore

8.1 Introduction

GKD Crematorium is located in Coimbatore, Tamil Nadu. It’s taken care by

GKD Charity Trust and designed by the Architect Niels Schoenfelder,

completed in the year 2011.It’s total plot is up to 1.2acres, ie. 4856sqmts.The

crematorium is located in a highly dense area of Coimbatore which connects

NH-948 (100ft road) It has a slum emerging on one side of the site and

gradually garbage dumping makes it an ugly site. Inside the architect has

designed to create a meaningful space for the last goodbyes of the loved ones.

There is ample landscaping all around with small pockets as pavilions inside

the site.

8.3 Site Plan

The site complex is a walled garden and is composed of two major pavilions

which is separated with a courtyard space which acts as buffer zone. There is

an Administration block as soon as one enters and behind it there is a storage

unit. Towards the left wing there is green landscaping with small garden

pavilions which is designed for relaxation and to attain peace of mind and also

acts as waiting space before the ritual begins.

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8.2 Design Concept

The interlocking of the fingers appears to be the design inspiration, indicating

the connection between the two worlds. The landscape design is intended to

provide the user with peace of mind while they sit in the semi-open pavilion

after saying their final goodbyes to their loved ones. The environment aids the

person in releasing negativity.

Fig 8.1 Concept drawing showing interlocking of fingers.

8.4 Materials for Construction

Majorly concrete members are inter connected in an alternate design to give a

semi open space. Pedestals are of granite stone finish, For rain water collection,

chains are installed which leads the water to the water system all over.
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Fig 8.2 Seating spaces inside the crematorium Fig 8.3 Chains for the rain water to collect

8.5 Architectural Drawings

Fig 8.4 Master Plan with section

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Fig 8.5 Detailed section showing inter locking.

8.5.1 Ante Space

It’s a space before the is taken to the electric furnace. People stand here and see

the body getting into the electric oven. Usually people prefer to see the

processes of burning the body completely, but the design fails to let the people

inside the furnace.

8.5.2 Basement

The working system of the electric furnace is set up in the basement. The grey

and white smoke are treated and thrown out from the 105ft chimney. The ashes

are collected in the basement and moved on to the administration block.

8.5.3 Electric Furnace

The Electric furnace is designed in the form of an oven which has a manual

body pushing system in cooperated on the floor. The body is burnt by passing

electricity through solenoid kind of element. It also has a skylight with an

exhaust fan, to release the heat.

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 Fig 8.6 Details showing the ritual space and the design of the pedestal.

Fig 8.7 Images of the ritual spaces inside the crematorium complex.

8.5.4 Administration

The administration block is two storey building which has the office and the

ash collection store in the ground floor and the conference rooms and the staff

working space in the upper floors.

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8.5.5 Ritual Pavilion

There are two ritual pavilions on both the sides which is designed in concrete

elements. With small seating spaces and ritual spaces in built. There is a

Pedestal which is designed keeping the water movement in mind. There is a

skylight on the roof. Pavilion is a multi-column and beam interlaced design.

Fig 8.8 Details of the semi open ritual pavilions.

5.5.6 Inference

Due to the limitation in the site area, the crematorium workers are neglected

and there are no defined spaces for them. The design dose not aim in expanding

the crematorium further, due to the slums emerging towards the compound

walls of the complex. Initially this was away from the dense population, but

now people are complaining about the smoke emitted from the compound.

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9 Vaikunta Mahaprasthanam, Hyderabad

9.1 Introduction

Project Information:

Year of Completion : 2015

Architecture & Landscape Design : DA Studio, Hyderabad

Site Area : 3.7acres

Client : Phoenix foundation, GHMC

D A Studios Designs a crematorium that intuitively concentrates on the

encounter of ritualistic orders of funeral obsequies for Hindus, appropriating

individual and collective spatial layers, a subdued palette and a silent language

of architectural gestures.

9.2 Site Introduction

The site is surrounded with a hilly rocky terrain on the northern facade, with a

slope of 9m from north to east. The entrance road connects to busy highway.

Initially the site was a cemetery and the brief called for a crematorium

untouching the existing graves using the spill out negative spaces. The site

planning and the program responds to the needs, allowing many spaces for the

funeral activities and rituals. Walls are erected where privacy is necessary. The

site fails to address the graves, with no more burial system.

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Fig 9.1 Bird eye view of the Crematorium complex.

9.3 Concept translation to built form

Fig 9.2 Conceptual drawings

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9.3.1 The Entrance pavilion

Till the entrance pavilion the Ambulance drops by, as the procession starts from

the entrance pavilion, its designed in a way that the building bows towards the

dead and shows its respect. There are shlokas & scriptures on al the walls of

the crematorium in English, Sanskrit & Telgu.

Fig 9.3 View of entrance pavilion Fig 9.4 View of the pavilion after built.

9.3.2 The Electric Cremation

This particular block is designed in a way that the building also cries with the

people crying the deceased. There are split out spaces around this which acts

as semi open spaces to conduct the last rites of their loved ones. There are

partition walls in between to maintain privacy.

Fig 9.5 Bird eye view Fig 9.6 Entrance of the Electric Furnace

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9.3.3 The Wooden pyres

There are two traditional wooden pyres set for cremation. In that one of them

is designed to show liberation of the soul from the body and the family is free

from al negativity. There is an opening on all sides for the air to move out and

not get trapped inside. There is another wooden pyre on the other part of the

site which is for the public.

Fig 9.7 View of the Wooden pyre cremation Fig 9.8 Traditional way of cremation

Fig 9.9 Site section

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9.4 Architectural Drawings

Fig 9.10 Master Plan

Fig 9.11 Floor Plan of the entrance and admin

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Fig 9.12 Floor Plan of the Electric Furnace

Fig 9.13 Floor Plans of the traditional wooden cremation

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9.5 Materials for construction

Hollow core slabs of different panel sizes of 1.2mts and 20m thick are used.

Due to the existing graves and untouching it, precast technology helped in

achieving it. This made work easier and faster, the project was completed in

30-45 days..

Fig 9.14 On site pictures while execution of the project

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9.6 Inference

The existing graves are untouched and respected, but there are no more burials

happening here. So, this fails to bring other faiths or religions into picture.

There is a service road going all around the site, helps in supply of wood for

the traditional method, and the wooden pyres are placed to the other corners of

the site for easy access. The site brings a peaceful atmosphere as soon as one

enters. It helps us to over-come fear and negativity. The design fails here- No

person experiences all 3 building to feel the emotions mentioned above. The

design does not consider the crematorium workers.

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10 Chira Shanti Dham - Hebbal Electric Crematorium

10.1 Introduction

Chira Shanthi Dhama is an Electric Crematorium which was once a part of the

burial grounds in Hebbal, Bangalore. It is located adjacent to the Hebbal

Flyover, right next to Esteem mall. It has both Burial ground cremation as well

as electric Cremation. Usually everyone follows electric cremation, so the

traditional way of wooden cremation is hard to practice. But they practice the

traditional way too in the burial grounds.

This crematorium has been constructed as per the norms of Karnataka State

Pollution Control Board (KSPCB). It has a typical crematorium layout which

is followed usually through-out Bangalore due to limitation of area of the site.

10.2 Site Zoning

Fig 10.1 Areas zoning

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10.3 Entrance

The entrance has a dump of garbage that covers the entrance gate. There is a

small temple (gudi) where the deceased are brought and a ritual happens in

front of the god as soon as they enter. By that time, the administration work

needs to be done. An ambulance or a vehicle can drop by till the entrance

shutter of the crematorium, so there is no path for a procession here. There are

two entrance shutters for the crematorium, but one of them is always shut due

to lack of maintenance.

Fig 10.2 Entrance Gate Fig 10.3 Drop point

10.4 The Ceremonial / waiting Hall

As soon as they enter, they enter the ritual space where the last rites and rituals

take place. The gathered crowd would wish to wait till the rituals starts, so they

wait in this waiting hall. This hall has an open sky light which provides more

ventilation and keeps the place vibrant. They also have a podium in the centre

with seating spaces all around. Small gatherings take place here.
53 | P a g e
Fig 10.4 Waiting hall Fig 10.5 Podium

10.5 Cold storage and Ritual Hall

There are two ritual halls on both the sides of the crematorium but only one of

them is in use for the rituals, where as another hall is used for cold storage, to

store the dead body for some period of time. These ritual halls are also partly

ventilated and they have attached washrooms where water is necessary for all

the rituals. The crematoriums here lack light and ventilation inside, and are

poorly maintained and neglected. There are no designated spaces for any

activity.

Fig 10.6 Interiors of the crematorium Fig 10.7 Cold Storage

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10.6 Electric Furnac

There are two electric furnace working simultaneously and there is an electric

unit adjacent to the electric furnace. The hall is completely filled with dust and

smoke particles which creates an unhealthy environment. There is a smoke

purification room & a generator yard adjacent to the furnace. The smoke is

purified and let out through the chimneys. People only gather here and the

crowd themselves to gives their last goodbyes to their loved once here.

Fig 10.8 Roof showing the skylights. Fig 10.9 Outdoor seating

Fig 10.10 Garbage dumped in the backyard Fig 10.11 Entrance gate during the pandemic.

55 | P a g e
10.7 Structure and Materials of construction

The elevation of the crematorium has three vault structures with glass façade

which brings in maximum ventilation inside the building. the chimney goes up

to 30mts high and has a opening width of 300m at the top with an external

ladder for its service. The smoke is purified and then let out. Concrete is mainly

used for construction with structural columns for support and load bearing.

10.8 Inference

There is no proper place for waste disposal, the whole complex is poorly

maintained from outside. There is no proper boundary between the electric

crematorium and the burial grounds, which is very un-healthy and it creates an

un-pleasant environment. there is no sufficient space for parking of vehicles

and ambulance. The crematorium workers are not taken into consideration in

the design and are not provided with their own workspace. The administration

is just a small room which is hardly seen to notice lack of maintain and

infrastructure leads to neglecting crematoriums. During covid-19 pandemic,

most of the crematoriums were over-crowded and filled with bodies. There are

water supply unit to wash themselves after the burial of their loved ones and

this activity happens in the outdoors.

56 | P a g e
11 SITE SELECTION CRITERIA

Considering the COVID-19

pandemic situation, the government

of Karnataka has allotted open-air

crematoriums on the outskirts of the

city. Due to the increase in death

rates due to the COVID-19

pandemic, these are the proposed

sites for crematoriums and burial

grounds in and around Bangalore's

outskirts.
Fig 11.1 Sites of open crematorium

Acting on a request from the Mayor for land for new burial grounds, Chief

Secretary T.M. Vijay Bhaskar had directed the Bengaluru urban district

administration to allot parcels of land to the Bruhat Bengaluru Mahanagara

Palike to develop new burial grounds and crematoriums on the city’s outskirts.

Following this, the district administration allotted four parcels of land in

Kudaregere, near Soladevanahalli, Hullegowdanahalli, and Shivanapura, off

Nelamangala Road—all three in north-west Bengaluru, with two acres in each

case—and another one-acre parcel in Bagalur, in north-east Bengaluru

57 | P a g e
 11.1 Mavallipura Landfill

BBMP to turn Mavallipura landfill

into crematorium. Villagers have

started a dharna at the landfill site,

even as work has started,

Committee formed to ensure that

all facilities are in place at

crematoriums.

Fig 11.2 News article

Fig 11.3 Land use map of Mavalipura

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Mavallipura residents, Dalit Sangharsh Samithi and the Environment Support

Group (ESG) are urging the BBMP to drop the proposed site for a crematorium,

as it disturbs the ground water table. The villagers protested and conducted a

Dharani for the same, but no action was taken by the superior. But due to the

Covid-19 crises, the BBMP has proposed in clearing up the landfills and using

that land for a crematorium.

11.1.1 Inference

The proposal could be of a waste management yard and also a crematorium

since there is abundance of space for both. With this proposal, even the landfills

will be treated and taken care of and also the present crises will be dissolved.

Also, considering the proposal for the crematorium is not a good idea because,

the residents aren’t agreeing with it. And they consider it as a boon to them.

Fig 11.4 Landfills at Mavalipura Fig 11.5 Site area of landfills

59 | P a g e
12 BBMP Proposed site for a Crematorium in Tavarekere, Kurubarahalli.

12.1 Site Introduction

The site connects through the Tavarekere to Kengeri road. The area is

approximately up to 5acres according to the Info. This site was used for

cremation and burial of the diseased by covid-19 during the pandemic. BBMP

has proposed that site to build a crematorium complex as well as burial grounds.

There are light poles and water supply connections in some parts of the site.

The site is a bit elevated towards the west of the site. There are 4-5 sheds under

which the bodies were cremated in the traditional wooden pyres.

Fig 12.1 Site boundary Fig 12.2Cremation during pandemic Fig 12.4 12.5 Land use map

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12.2 Existing site Images

Fig 12.6 Existing images of the site

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13 Site Analysis

13.1 Site Location

The district administration started cremations at Kurubarahalli ground,

Chennanahalli Gram Panchayat on Taverekere-Kengeri Main Road on Sunday.

According to officials, 15 bodies were cremated on the first day. All

infrastructure was created in four days pyre platforms built, borewell was sunk,

water facility was created, firewood, skilled labour, shelter and other required

facilities were created to cremate 25 bodies at once, using the traditional

firewood method.

Fig13.1 Site location

13.2 Site Justification

Since there is some basic infrastructure on the site, and since it’s a government

proposed site for an open crematorium. As that land is considered as sacred

land and there won’t be scope for any other activity inside the site. The site area

was initially 1 acre when it was allotted for crematorium. But then, due to

Covid-19 pandemic, the site got extended into an open air crematorium, and

was taken from the owner of the plot and added boundaries.

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13.3 Site existing contours

To analyse the slope and elevations in the site. From the entrance of the site, it

slopes down towards the south of the site where there is a Kaluve. The natural

slope acts as drainage system in the site.

Fig 13.2 Site contour map

13.4 Micro and Macro Climate

Monsoon creates steady strong winds from December to April, and calm winds

from June to October. Wind is blowing from South-West (SW) to North-East

(NE). Monthly precipitations above 150mm are mostly wet, below 30mm

mostly dry. The monsoon creates steady strong winds from December to April,

and calm winds from June to October.

Fig 13.3 Graphic representation

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 13.5 Demographics

The total population of the

village is 6986 out of which 3428

are Females and 3561 are males. e

There are 1663 families residing.

According to the analysis, most

of them are employed for more

then 6 months and very few are

living with no proper income or

Fig 13.4 Demographics

earnings.

13.6 SWOT Analysis

13.6.1 Strength

• The site has a calm and refreshing environment covered with greenery.

• It creates a positive impact unlike the existing urban crematoriums.

• The site is already meant for an open crematorium by the govt.

• It is away from the centre of the city (outskirts)

• Basic infrastructure is already present in the site.

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13.6.2 Weakness

• Since it’s considered as sacred land, the residents will be against it.

• There are bodies buried already in some pockets of the site.

• There is a residential layout developing right opposite to the site.

• Since Tavarekere is a developing village, the site acts a boon to the

surroundings.

13.6.3 Threat

• Residential areas on the North, as on some parts of the day, the wind

flows northwards, which will take the smoke along with it. This could

act as a threat to the residents.

• Accommodating various religions or communities would not be full

filled to their requirements and needs for the rituals.

13.6.4 Opportunities

• People residing nearby the site used to bury their dead once in their

own farm lands. The design avoids that in future.

• Innovative modern technologies can be used keeping the traditional

methods into consideration.

• Use of Greenery as a method of natural healing and relaxation.

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13.7 Contours mapping

The contour site slopes from 846 meters which happens to be the highest &

slopes towards to the south west side of the site, which will be 842 meters. So,

there is a difference of 4 meters from the highest to the lowest point on the site.

13.7 Urban Grain study

The urban grain study is done to understand the land use pattern of the site

and its surroundings. Here, in 2004 the site is completely a farm land and due

to migration, it was left barren and untouched. So, there is more landscape all

around. Then the site was acquired by the BBMP government for the same

proposal. Then in 2021, due to high death rates during the pandemic, it was

used as an open-air cremation ground. As the area is still developing, there is

not much difference between the built and the un built spaces around the site.

Fig 13.5 Urban grain study over the period (from 2004 – 2021)

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13.8 Stake Holder’s Study

13.8.1 Near By Residents

It was a family of 9 members including kids. They are the adjacent residents

for the site. They are residing there from 33 years, started off with agriculture

and now is a BMTC driver. They always cremate their family one’s in their

own farm lands or their plots in the backyards. They were partially scared about

burning of COVID deceased bodies adjacent to their plot. They never let their

kids play near the boundaries of the crematorium land. They said the site was

open as an open-air cremation ground with barriers on all sides during the

COVID pandemic due to overfilling of crematoriums in the city.

13.8.2 Tea stall Lady

The Tea stall lady has been situated in the Magadi main road, where there’s an

access to the site through the main road. The lady said that there was a lot of

bodies cremated during COVID pandemic. They also used to bury their family

one’s in their own lands. So, they were fine with not having a crematorium. She

also mentioned that most of them in and around were Hindus by religion and

their sub-caste was Kurubas and Agricultural labourer and cultivators. Some

had their own business. Also mentioned there were very few other religion

followers in the nearby radius.

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13.8.3 Cement shop owner

The shop was located to the corner of the road, so he used to observe all the

activities happening in and around the open=air crematorium. He mentioned

about the issues from the crematorium being located there. The surrounding

sites are developing residential plots and there are garbage dumps on both the

sides of the road. Due to this, street dogs attract and spoil the environment. So,

they wanted a proper waste disposal yard. He also mentioned about the land

values increasing over the period. Also, some of them are Illiterates in and

around, and half of them were un employed.

13.9 Site surrounding network

The site connects to Tavarekere to Kengeri road. Yelachaguppe is a village

which has a connection with the site.

Villages and their Population

Peddanapalya 398
Yalachaguppe Ramapura 77
Ganukal 345
Yelachaguppe 1,487
Cholanaikanahalli 1,578
Puradapalya 222
Madapatna 1,321
Doddamaranahalli 888
Ajjanahalli 2,541
Kempagondanahalli 814 Fig 13.6 Traffic analysis map
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13.10 Existing Site plan with dimensions.

Fig 13.7 Existing site plan with dimensions

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14 Area Statements

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15 Standards

• Site For minimum of 2 acres site, 200ft frontage towards the street

should be given near the entrance.

• Services Loading dock and delivery areas should be properly screened

from the public view. It should be proper truck gate height. All doors

should be minimum of 48 inches wide.

• Parking 1 car parking for every 4 seating. Also, one reserved for the

priest who comes to do the rituals.

• Entrances Separate entrances should be given for Families, cemetery,

Funeral service vehicle, Staff, Visitors. Also keeping in mind about the

drainage cleaning vehicles.

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 • Reception Area Welcoming & air of comfort (Smoking Longue)

• Preparation Room Body preparation room should be adjacent to the

cleaning room (service rooms)

• Utility room Mechanical equipment room containing heating & air

conditioning unit, incinerators.

• Electric Furnace Takes 1 to 1 and half hour per body to burn into

ashes.

• Wooden Pyre Takes 4 to 5 hours for each body to burn with 500 -

600kgs of wood and 10kgs of Ghee.

15.1 Model Crematoria Design for Electric Crematorium

This type of crematorium is suitable for larger towns and cities where average

daily cremations are higher. Electric is an environmental friendly system for

cremation which does not consumes any wood for cremation. The design of

this crematorium requires space for mechanical components like a double

height furnace area, LT room, HT and TRF rooms and also comprises of certain

facilities/amenities.

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Fig 15.1 Floor plans for a model crematorium with electric furnace

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Crematorium Components (For one Furnace only):

• Electric Furnace 1 No.

• Prayer Hall / Mourners waiting hall

• 1 Nos. Toilet block (separate)

• Boundary wall with gate Area: 190 to 250 Square meters for single

furnace building with facilities.

• Estimated Cost: 180.05 Lakhs

Fig 15.2 Section

15.2 Model Crematoria Design for Gasifier Crematorium

This type of crematorium is suitable for larger towns and cities where average

daily cremations are higher. Gasifier is an environmental friendly system for

cremation which consumes very less wood for burning as compared to

conventional pyres and takes lesser time for each cremation. The design of this

crematorium requires space for mechanical components of the furnace and also

comprises of certain facilities/amenities.

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Crematorium Components (For one Furnace only):

• Gas Furnace

• 1 No. Care taker room

• 1 No. Prayer Hall

• 2 Nos. Toilets

• 1 No. Bathing facility

• Boundary wall with gate Area: 350 to 400 Square meters for single

furnace building with facilities.

• Estimated Cost: 143.35 Lakhs

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Fig 15.3 Floor plans for a model crematorium with gasifier furnace

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16 Concept and Design Ideology

Death; An Inside Story

A book for all those who shall die.

The book, Death; an inside story is written by

Sadhguru ji for all those who will die someday.

The book, Death; an inside story is written by Sadhguru ji for all those who will

die someday. This book is not only about death, but it also tells us about life

and living in a way where death does not feel fearful. Death has various myths

around it, but Sadhguru basically tries to burst out these myths and talks about

the processes of death. He talks about the death rituals and its significance of

each and every ritual that is performed. It aloo talks about what we need to do

before we die, and what to do when some of our relative die and how could we

help them to pass on that body. He also shares his own experiences about the

same. He also explains the processes of a person’s death as to when the soul

completely leaves the body and how the family members and their loved ones

move on. The rituals we follow has its own significance towards the dead

person and the members who were connected to the person who passed away.

He talks about what’s left after a person passes away, the members who are

connected with the person are only left with all the memories which gradually

diminishes away as time passes by. He says memories are created when al the
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senses are triggered, knowingly or unknowingly they establish a certain bond.

This is not just with people, it happens all over the place and the surrounding

atmosphere. Unless we invest some energy for this, it won’t happen. With this

investment comes a bonding. In traditional terms, it’s called Runaubandha.

This exists because the body has its own memory, and it is a certain kind of

physical memory we carry within us.

So, to conclude with, this book opens our mind in a different way and it changes

our thoughts and blind beliefs. and understand about death and life after death.

I hope reading some parts of this book before getting into design really helps

me through-out my design and ideologies.

Sensory Architecture

A sense is a physiological capacity of an organisms that provides data for

perception. Humans have a multitude of senses. Sight(vision), hearing, taste,

smell and touch are the five traditionally recognized senses.

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To Read..

The concept designing for senses suits good for this topic ie (crematorium

complex) because, here the users are the people who accompany the dead

person. They are very well connected with that person who has passed away.

But that person is no more with them, instead they are left with memories with

the person.

The Crematorium complex will be their last place to be with that person and

they wish to make it a memorable one. So, the users would experience the place

which will be designed for all their senses to trigger. That makes their memories

more stronger and their perspective changes accordingly.

This way, it also acts as a Therapeutic concept for healing processes through

architecture. It’s something more than an experience. These 5 senses gives birth

to feelings to understand the sense of space.

Memory

It’s the ability to encode, store, retain, recall. etc. Emotions are heavily

dependent on the memories and the perception of the memory.

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Emotions associated with a Funeral

Shock. The unpredictability of death creates a sense of shock, making the

bereaved numb and heartbroken. The initial emotion of losing someone

significant occurs during the early stages of mourning, making the individual

feel disoriented.

Disorganization. As the shock wears off, feelings of anxiety, confusion, or

instability are common. In the early stages of memory, the concept of a death

event is always there. The human mind's functioning is affected by the grief of

this recollection, either causing restlessness or a shock silence.

Volatile emotions. Anger, hatred, hatred, and bitterness are among feelings

that a mourning person may feel. These feelings are a result of the mind's

constant stress as a result of terrible sadness, yet they are vital in the healing

process. Sudden emotional outbursts.

Longing Solace. The bereaved must seek solace from individuals and other

external things to reach a degree of acceptance due to the overwhelming

emotions going through his thoughts.

Isolation and loss. This involves realizing the severity of the loss. The

bereaved are depressed and would prefer to be alone in their own private area
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in order to find closure. They may experience feelings of emptiness and a lack

of direction. During this phase, the person's memory is at its peak, and the

bereaved may notice the tangible forms of the deceased's memories.

Relief and recovery. Relief and a perception that the worst has passed as a

result of the knowledge that life goes on. It's vital to remember that feeling

relief has nothing to do with the loss a person has occurred. It merely denotes

the start of the recovery process as time passes. A bereaved person seeks for

closure.

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BIBILOGRAPHY

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