Documentation and Architectural Interpretation of the Panishail Temple Complex, Maulvibazar, Bangladesh

This article represents survey data of historical and architectural documentation of Sri Radha Binod Ashrama locally known as the Panishail temple. Temple architecture is a common feature of traditional religious architecture practice in Bangladesh. This article is a historical and architectural investigation of a less known and mixed type of Hindu temple style in the Bengal region. The Panishail temple complex has a collection of structures that include tomb, temples, and residences aged between fifty to two hundred years. Over the ages, these heritage buildings have displayed a unique architectural style of ancient Bengal and still serving as a living sacred landscape heritage. However, like most of the ancient monuments of Bangladesh, Panishail structures inside this complex stand against the threat of decay and anthropogenic destruction with no effort to conserve them. There is a need for immediate action of research, exploration and preservation to save this historic landmark. This research aims to investigate historic and physical features of the temple complex through a systematic survey and documentation effort. This research will lay a foundation for future conservation intervention on this site. Moreover, this work will significantly contribute to historic temple architecture study in Bangladesh.


Introduction
Sylhet, the Northeastern region of Bangladesh, is often referred to as the spiritual capital of this country. Historically, Sylhet has been serving as a home of two major religious streams of the Indian subcontinent, 'Islam' and 'Hinduism'. Over the centuries, Sylhet appeared as a major religious center of Northeast India to contain spiritual values and spread these ideologies through in the region [1]. This diversity of religious streams has reflected in indigenous literature, music, art, crafts, and mostly in architecture. Reasonably, Sylhet and surrounding areas are home to several Hindu temples that are rich in terms of heritage value [2]. The Panishail temple complex has immense importance in terms of architectural heritage and its overall contribution as a religious institute. Unfortunately, these ancient structures are in fragile condition, threatening by various external factors and requiring major conservation intervention. This research aims to record this heritage site by architectural documentation through developing plans, elevation and 3d models. These documents will lay a foundation for future conservation efforts on this site. The authors have attempted a comparative study of this temple features with temple architectural features developed in Bangladesh. The authors expect that this article will reach a wider range of researchers, heritage experts, conservators, entrepreneurs. Besides, this work will give a basis for future research or any kind of intervention on this historic site. This study will support the department of archaeology of Bangladesh to further study and protect the group of monuments as a national heritage.

The objective of the study:
Various international charters (Venice Charter, Athens charter) and conservators have given importance to proper documentation as a fundamental need for conservation [3]. Proper documentation helps to understand the structures and help to make correct decisions. Hence, the primary objective of this research was to make architectural documentation of the existing buildings within the temple complex. Second, to identify the heritage values of these buildings by comparing and analyzing existing temple architecture examples. This research also aimed to inspect the structures to identify the major threats and conservation needs of the structures. The authors also discussed potential issues and directions for sustainable preservation efforts that maybe be put in place for this site.

Temple Architecture in Bangladesh: A historical background
The region of Bengal is a geographical, historical, cultural part of the Indian subcontinent. The modernday Bengal region is now divided into geographic parts of Bangladesh, West Bengal, Jharkhand, parts of Assam and Tripura [4]. In Bengal, Hinduism has been practiced as one of the major religious streams which are reflected through architectural history. Thus, a rich heritage of temple architecture with distinctive styles spread all over the Bengal region. Hindu temples in the Bengal region inherit its legacy from prevailing classical North Indian and South Indian style, with a slight addition of local features. Unlikely to the upward monumental scale of North Indian temples and extensive decoration of Southern India, Bengal temples are modest with their simple approach of construction and rich integration to vernacular values. As George Mitchell [5] stated 'The Bengali temples may be viewed as one of the most important manifestations of the culture of this region, closely associated with contemporary movements in religion, literature and the arts as well as with broader political, social and economic developments.' Thus, Bengal temples resemble as a cultural and political icon of independence Bengal by showing deep association to both Islamic and Hindu architecture of India [6]. The combination of Islamic and Hindu architecture is an intrinsic part of Bengal culture, which has also reflected in Bengal temples [5]. Brick construction techniques were one of the key features of Bengal temple architecture. With an enormous demand for material for large construction and scarcity of stone in Bengal, intrigued by the choice of using clay as an alternative building material [7]. Bangladesh, being a part of the greater Bengal region, holds of a considerable number of Hindu temples that could be distinctly featured as Bengal temple style. Throughout time, a wide range of styles has emerged in terms of style with differentiable features. Based on David McCutchion's [6,8,9] notable work on Bengal temple architecture classification, temples in Bangladesh can be arranged in three phases: i. Development of ancient temples till the 12th Century.
ii. Sultanate period from the 14th century till late 16th iii. Hindu revivals from the 16th to 19th centuries.
The earlier temples belong to ancient dynasties of Pala, Jain or Buddhist. Few notable temples of this stage are the Shiddheswar temple of Bankura, Pakhbirra Temple, Purulia [10]. Earlier temples adopted the Nagara style of North India temples. There is not much evidence of early medieval temples found in Bangladesh. Perween Hasan [11] assumed that long time impact of local climate, the impermanence of brick, river erosion may have caused the disappearance of these early temples. Based on limited pieces of evidence, these ancient temples are classified as the Vadra type, the Rekha type, the Stupa type and the tiered type [8,9].
After the establishment of the Islamic Bengal Sultanate on the 13th century, the distinct style of Bengal temple architecture began to flourish in the Sultanate period. During this era, construction techniques like domes and arches were mixed with Bengal vernacular culture of curved cornice from village huts. Muslim patrons developed a taste of covering wall surfaces with terracotta plaques made from clay [12]. Historian Hitesranjan Sanyal states that the Bengal Sultanate was established by defying the imperial authority of Delhi. This isolation triggered a distinct style of Bengal architecture inspired by regional identity, indigenous culture and local environment [13]. This is the period when Bengal's religious architecture, including temples, developed as an Independent regional style of Indian architecture. Bengal temples adopted thatched folk elements like Chala, (distinct roofing style of Bengal hut) as major architectural elements [13]. Besides, Ratna type temples emerged with a pinnacle roof on top. At the later phase of his period, Hindu temples were more inspired by Orissan style temples where massive curvilinear towers dominated the structure as a roof called Shikhara.
From the 16th to 19th centuries, the temple architecture of Bengal showed the highest pick of evolution and experiments in terms of style. The Hindu revival of art and culture was influenced by the philosophy of Sree Chaitanya, who popularized worshipping Radha-Krishna as a modern cult [14]. During the 16th to 17th century, numerous richly decorated temples were built as Radha-Krishna temples [8]. Thus temple architecture in Bengal emerged as a symbol of society and cultural prosperity. The curved cornice Chala temples and Jor-Bangla temples are common types found in this period [9].
During the 18th century, the rise of Zamindar culture triggered temples construction in Bengal as it was considered as social pride. During this period, with a continuation of previous styles, new styles emerged as Ek-Bangla, At-Chala, Ek-Ratna, Pancha-Ratna, Nava-Ratna, Dolmancha, and Rashmancha [8]. These temples are mixed with Bengal hut and Islamic style. After the British occupation of Bengal in the mid-18th century, temple forms were highly driven by European taste [9]. Gothic spires were introduced as temple roofs. During this period, tall Matha architecture gained very popularly with their stiffly decorated pinnacles. According to Parween Hasan [11], the fashion of extending Spire in the prevailing Ratna type temples were often taken from Christian churches. Besides, temples with flat roof Dalan types, Rasmancha and Dolmancha types emerged as a popular choice. Temples of Puthia rajbari in Rajshahi district, are a major example of this period.

Location
The Panishail temple complex is popularly named after its location in the village of Panishail. Panishail is a remote rural suburb area near Sylhet-Maulvibazar highway (Latitude 24.643827 ° and longitude 91.916940 °) [15]. The location is situated almost 26 km from the city center (Fig. 1). Settled in a country area, the temple site is surrounded by agricultural land, natural canals and informal settlements. A small village market, also named after the temple called Akhara Bazar (Market near the temple), which highlights the importance of this temple to the adjacent community.

Construction history
For the lack of written documents, the exact history of the temple complex was difficult to reconstruct. It was, therefore, necessary for the authors to focus more on oral information from residents and local Hershey. However, the inscriptions on a few tombs also indicate the actual information on the construction period. The Panishail temple was founded by Shantaram Goswami, a migrant priest from the western part of Bengal who settled here between 1730 and 1740 AD. After a few years of living here, a good number of local inhabitants became his followers [16]. Afterward, Shantaram Goswami received a vast area as a 'Divine Property' from local Nawab where he founded this temple.
In terms of socio-religious significance, for years, the Panishail temple complex is serving as a major subcenter to preach Bhaishnavism in the Sylhet region [17]. Bhaishnavism is a major philosophic stream of Hinduism, which is a relatively popular religious concept in the greater Sylhet region [18]. It is assumed that Shantaram Goswami spent his past life in the famous Bithangal Akhara (located at Habiganj district) as a devotee. Bithangal Akhara is one of the major centers of Bhaishnavism to preach Bhaishnava philosophy in Northeastern Bengal [19]. Shantaram Goswami, being profoundly influenced by the socialist concept of Bhaishnavism, founded the Panishail complex as a school of thought. At present, the temple is occupied by a community of devotees headed by the Guru (senior priest) who is the philosophic ancestor of Shantaram Goswami. The religious scholarship is handed over from generation to generation as a continuation of the philosophic practice. The temple used to run by the generous help of locals and pilgrims. While the declining number of followers made it difficult to survive, the temple has now adopted a community-based approach to governance and maintenance of the temple premises. Each year, devotees arrange a series of religious events in the complex, such as Durga Puja, Janmashtami, Sri kirtan, which attracts thousands of pilgrims from all over Bangladesh.

Methodology
Architectural documentation is a systematic process of recording all relevant historical and functional information on heritage buildings. International charters (Athens Charter, Venice Charter) and conservation experts have given importance of documentation as a key phase for the identification and conservation of heritage structures [20,21]. Architectural documentation is a dynamic and timeconsuming process requiring sufficient knowledge and technical support. Often, implementing low-cost documentation techniques is more feasible and efficient [22]. For this research, authors adopted a participatory, low-tech and low-cost method of architectural documentation. As a part of regular academic work, a team of teachers and architecture students carried out the field survey and data documentation (Fig. 2). With a notion of engaging youth to promote conservation awareness and learning, this research included few external volunteers. The survey team surveyed the entire complex in a series of academic field works for data collection. Since there was a lack of secondary data, authors had to rely mostly on oral interviews. Primary data collection methods include field survey, visual observation, oral interview, experts' opinion. In the second stage of the research survey data were graphically reproduced and analyzed. The authors applied a comparative method to interpret the architectural style of the historic structures. Later, major conservation threats were detected through visual inspection of the structures. Fig. 3 shows step wards methods carried out in this research.

Methodological steps:
Surveying and documentation of heritage buildings require a scientific methodological process to achieve the desired conservation outcome. Many international and national agencies have their recommendations and guidelines for heritage documentation and survey methods. For this research, authors have adopted the heritage recording guidelines proposed by Historic England. This Historic England guidance sets out the process of investigating and recording historic buildings for historical understanding [23]. Besides, the authors followed another source of guidelines written by architecture conservationist Bob Hill [24]. Based on the guidelines, the following interventions were made in different phases ( Fig. 3) :

i) Documentary research:
The first phase of the Sylhet region study contents archival research which explores the socio-cultural and political influences behind the temple construction. A bibliographic survey of existing literature followed this study to get a better insight into the context and historical background.

ii) Historical Oral Survey:
Owing to the lack of adequate literature, oral historical research played a crucial role in recording the history of the background. Oral testimony of users in architectural research can make an important contribution to building the building history [25].

iii) Photographic recording:
Photographic documentation plays a crucial role in architectural documentation. Photographs are a powerful way to capture data more precisely. In this phase of the survey, researchers carried out a full photographic survey of the site. The photographs included building elevations, interiors, architectural details, landscape elements in colored images. The photographs were recorded in RAW format that can allow future modification.

iv) Visual observation and hand sketching:
In this phase, the survey team walked through the project and observed individual monuments to identify the architectural elements. First, every structure of the complex was visually assessed from both exterior and interior. Then initial hand drawings were prepared for a preliminary discussion. A group of students was assigned to each structure to make preliminary sketches of form and elements. These handmade sketches allow the researchers to have a better understating of the building and their scale.

iv) Measured survey:
After observation and hand sketching, measurement data were collected by a physical survey of the site area and individual structures. The structures were surveyed with measuring tools, and the measurements were written on the hand-sketched drawings. The measured survey included the whole complex with vegetation, building locations, plans, section and elevations.

v) Reproduction of drawings:
The measurement data from a physical survey were reproduced in computer-aided design software. The CAD drawings include the master plan of the site, individual building plans, elevation, sections and details.
Moreover, researchers adopted photogrammetry [26] method in a limited scope to compare the survey drawings for better accuracy. In this method, photogrammetry data were juxtaposed with physical survey data to get better precision for architectural drawings.

vi) Report and Archiving:
Finally, the data were further discussed, analyzed, documented and archived for presentation and dissemination. A survey report documented all data, drawings, analysis and proposals. All Photographs and CAD drawings were stored in digital format.

Data collection tools:
Tools and techniques for architectural documentation, surveying and recording are diverse and complicated. Usually, the selection of proper tools depends on the expected intervention outcome of the project. Hence, tools used for an academic research purpose may differ from archeological intervention and more technical structural diagnosis of historic sites [27]. For this particular study, the authors adopted a set of basic, low-tech surveying tools that can be easily used by research participants. As a method, metric surveying and documentation techniques were applied. For a physical survey of site and structures, direct measuring tools like tape measures, levels and total  Indirect measuring  techniques  like  3d scanner, radiography, thermography was avoided as they required expertise and expensive equipment. For digital documentation, computer-aided drafting software has been used. Photographs were taken with DSLR cameras. For 3d modeling of the structure, authors used Google sketch up software as a tool.

Planning and zoning system
The Panishail temple complex results from the gradual development of last two hundred and fifty years. Through this period, the authors identified five phases of development. The Sreemandir (central shrine) was the first structure constructed on this site. Therefore, the remaining structures were placed by the location and orientation of this key monument. Allocation of other structures shows a logical connection between functions of a typical Bhaishnava (a philosophic stream of Hinduism) temple expressing functionality and simplicity. The double entrance tires isolate the complex from the highway. A Lion gate on the entrance welcomes the pilgrims and visitors. Approximately thirty structures of different functions, styles and ages can be seen here. As the master plan (Fig. 4), the complex can be divided into two distinct areas, the east side temple and the west side. Each of the two complexes has a similar zoning pattern where Sreemandir is treated as the central monument. Each complex comprises a group of buildings dedicated to a specific religious function. For instance, Sreemandir is the central shrine worshipping Lord Krishna (one of the major Hindu Gods) inside it. Sreemandir is surrounded by other supporting functions like Nata Mandir (a performance hall), Dolmancha (a distinct ritual place for worshiping Lord Krishna) and Jhulan Mandir (a festival venue). Besides, the Bhakta Nibasa was built to provide accommodation for devotees and the Bhog Mandir to prepare food for rituals. Mausoleum tombs, known as Matha, is one of the notable features of this temple complex. Approximately twenty numbers of Mathas were found on the site. Out of them, four Mathas are in a ruined state where others need major restoration. The planning of Panishail temple complex follows a simple functional zoning system commonly used in most of Bengal Bhaishnava temples. Structures are allied regarding their functions, following a sequence from the public to private.

The Sreemandir: The Central Temple
The Sreemandir at the western side of the complex is south facing. The rectangular chamber of Sreemandir has three parts where the middle one contains the adobe of God Krishna, known as the Garbhagriha (central womb). This Garbhagriha chamber is featured with a typical Bengal style Chau-Chala (four- part roof) with a projected flat-roofed semi-outdoor (Fig. 5). This projected semi-outdoor space is decorated with four columns and five circular arches, which act as the entrance to the central chamber.
Sreemandir is a brick and lime masonry building with symmetrically arranged plan and elevation. However, Chau-Chala roof is made of traditional lime mortar concrete and the entire temple was covered with modern cement plaster during a renovation. The Sreemandir of the Eastside Complex is a flat roof temple with three arched semi-outdoor rooms. The structural system of the Sreemandir follows traditional construction techniques of Bengal Islamic Architecture. This is entirely a brick masonry structure with 20 inch thick brick walls holding the roof. The projected roof of semi-outdoor is supported by four 17 inch x 17 inch brick columns. The internal ceiling feature shows use of Chala type vault. Traditional lime mortar technique have been employed as adhesive element. Walls are covered with lime plastering. The authors found this structure in good shape with minor requirement of restoration.

The Nata Mandir: The Performing hall
The Nata Mandir is a key part of the Bhaishnava temple. Mythically, this is a cultural performing space to worship God by offering dance and music [26]. This is a common feature of Hindu temple architecture to place Nata Mandir very next to the Sreemandir. Hence, in the Panishail temple complex, the Nata Mandir in the east part of the complex faces Sreemandir with a linear circulation path in between. At present, there is no evidence of this Nata Mandir as it was demolished a few years back. The old Nata mandir was replaced by a tin-roofed temporary hall. But Nata Mandir of the westside complex is still in good shape. This is a European-style flat roof building next to the East Sreemandir (Fig. 6). This is a less decorated brick-lime masonry structure. Following the structural techniques of British colonial India, the Nata Mandir features a large semi-outdoor hall with Isection iron beam and round arches (Fig. 6). The walls are 27 inch thick and covered with lime plaster. During visual inspection, author didn't find any many issues , so this building seemed well maintained.

The Bhakta Nibas: The residence for devotees.
Bhakta Nibas is a permanent residence for devotees who have been staying in this complex for years. Devotees are caretakers of this temple responsible to perform a daily ritual for God Krishna and organize annual religious festivals. Both residences in the western and eastern parts of the complex have adopted similar architectural styles, except for construction techniques. Buildings are consciously placed in a north-south direction to provide a buffer between the temple and other structures. Bhakta Nibas (Fig. 7)has direct visual and physical access to Bhog Mandir, Sree Mandir and Nata Mandir through semi-outdoor space. From structural point of view, this building features similar techniques of brick masonry and I-section iron beams. Columns are used to carry roof of semioutdoor space. Southern part of this linear building is severely ruined which requires major restoration.

The Dolmancha : The stage for a specific festival
Bhakta Nibas on the east side is a flat-roofed The Dolmancha is one of the emblematic structures of the Panishail complex due to its unique architectural style. This house is used as the adobe of Lord Krishna at the Dol Festival. Dolmancha of the western side of the temple is a three-story building whose stories are dwindling upward to form a pyramid shape. (Fig 8).
The ground floor was 29 ft x 29 ft and contains a narrow stairway leading to the top floor of Dolmancha. Each story is surrounded by an arched colonial-style building with a semi-outdoor elongated by a central structural core. This core is a combination of thick brick walls and columns (fig 7) which also supports the ascending stair. The external walls of the ground floor is decorated with blind arcading and false columns. The structural techniques are similar to the Sreemandir, entirely made with traditional brick-lime masonry. During site visits, this structure was seen under a restoration process by temple authority. Without the involvement of any conservation expert, few faulty measures were taken while restoring the structure. For example, lime plasters were replaced with cement-sand plasters, old decorative elements were removed to install newly designed ones.

The Mathas: The Mausoleum Tombs
As mentioned earlier, the mausoleum tombs known as Mathas are the most emblematic monuments of the Panishail temple complex. A total of 20 full-scale Mathas and 7 Bhandari tombs were identified inside the premises (Fig. 9). 6. Discussion:

Panishail temple as a synthesis of architectural styles
The first Sreemandir of the Panishail temple complex was built between 1770 CE and 1780 CE. Since then several structures were added one after the other for the next two hundred years to form the complex. The  9). Eventually, this makes the Panishail temple complex as an inventory of Bengal architectural heritage. The architecture of Panishail shows how various iconic designs, construction techniques have been locally adopted into craftsmanship, traditional skills and vernacular concepts of small-scale building. Based on architectural principles, the Panishail temple complex can be characterized by two distinctive design approaches. One group includes Krishna temples with Nata Mandir on the front, complemented by Dolmancha and Jhulan Mandir. The second group comprises mortuary tombs known as the Mathas (Fig.  9). The first group of structures are traditional examples of Bhaishnava temples known as Akhara, which are commonly practiced archetypes in the Bengal region.
Sreemandir is a rectangle planned temple connected to the front of a semi-outdoor veranda. The central chamber Garbhagriha holds the adobe of God Krishna. Sreemandir is connected to a wide semioutdoor hall called the Natamandir. The ChauChala roof crowning the Garbhagriho with its projected semi outdoors (Fig. 5) depicts its influence from the local huts of the Bengal region. It is a transformation of the vernacular Bengal hut into a Bhaishnava temple. However, the outer shell is decorated with Mughal details like blind windows, brick screen wall and floral cornice motifs (Fig 13).
As it was mentioned earlier, the east side of the temple complex was constructed much later than the west side. This part of temple form is featured with architectural elements of colonial India, including flat roof, semi-circular arches, plaster covering, an Isection iron beams, less ornamentation (Fig 6). This temple style has been categorized as a flat-roof type or Dalan type temple style by historians [29]. Besides, the east side of Bhakta Nibas is a linear brick masonry structure with a projected semi-outdoor, which is a good example of a hybrid of British colonial style and local vernacular archetypes (fig 7).
One of the notable structures of the Panishail temple complex is the three-storied Dolmancha (Fig 8). Built- in receding stories on a square plan, the shape of Dolmancha is very similar to the temple of Puthia Rajbari located in the district of Rajshahi (Fig12). It is understood that the Dolmancha in Panishail is inspired by Dolmancha in Puthia, a descendant of the famous Pancha Mahala of Fatehpur Sikri in North India [28]. This structure also features details inspired from classical Hindu and Islamic Architecture.
The Mausoleum tombs or Mathas are key elements of Panishail temple, contributing to the unique morphological character of this heritage site (fig 9). Octagonal planned single chamber Mathas are crowned with a Shikhara type roof (octagonal Chala) with a top finial. These matha-style temples are commonly seen in the late 18th or 19th century temples, which are thought to be influenced by Bengal, Islamic and European styles [29]. The first two tombs in Panishail are clearly inspired from curvilinear roof and Chala style. Shantaram tomb, the first one built in Panishail, bears a resemblance to the octagonal Chala Shiva temple (Fig 12) in the Jhenaidah district, with a curvilinear cornice and a pointed conical roof. There is, however, a shift of style that can be seen in the later-constructed Mathas ( fig  10). In these structures, the projected cornices were replaced by the decorative arch pilasters of the tomb

A thoughtful place-making of spirituality
In the master plan, Mathas were placed side by side to creating a longitudinal perspective on the eyes of the observer. Moreover, the monolithic scale of the Mathas, with projected Shikharas towards the sky, symbolizes the relationship between heaven and life through soul purification and inner devotion. Besides, the Panishail temple complex indicates the intention of making a logical connection of ritual spaces through public movements (Fig. 11). When wandering through the temple site, gradually unfolding spaces create a sense of curiosity. The spaces provide an implied scale for the pilgrims, which reflected the down to earth and altruistic approach of the Bhaishnava temples. This place is more than a temple, but a household to live with the god of Krishna and make a path to heaven by devotion and selfdevelopment ( Fig. 9). Panishail is a simple example of how architecture can content spirituality and convey the essence through form and space to the devotees. Moreover, the inter-dialogue between built forms and natural landscape creates a peaceful serenity in which the perceiver can listen to the whisper of nature and the Holy Spirit. The place where the Panishail temple was performed reveals an important spatial representation of spirituality, inspired by the essence of Bhaishnavism. Hence, the late medieval Bengal temple style has been blended with the Bhaishnavism sense of place. The conventional monumental approach of temple design was deliberately replaced by a low-scale, down to earth, anti-monumental approach. This approach is profoundly inspired by the Socialistic view of Bhaishnavism. In the Panishail complex, a marvelously synthesized style of architecture is seen, where Bengal classical architecture harmonizes with vernacular spirit and rural cultural landscape.

Assessment of the structural systems, physical condition and conservation needs:
The authors carried out a visual inspection survey of existing structures to identify potential threats to the physical condition. Over time, most of the Panishail temple complex structures experienced actions from both natural and human-induced sources that caused damage to the structures. Brick-lime masonry structural work fairly caused the building to be vulnerable to current climatic conditions with heavy rainfall and high humidity. One of the major threats identified by the authors is the growth of vegetation and moss on the surface of the buildings. Sylhet is an area of heavy rainfall all year round, which creates an appropriate condition for the rapid growth of organic substances on the structures (Fig. 11). Wall-born cracks, deterioration of building components are another danger which is destroying the structures. The absence of regulatory maintenance and sufficient conservation awareness is the primary cause of the fragility of the structures. The inappropriate alteration, modulation of old structures for so-called maintenance, without prior knowledge of conservation, is another threat to the future survival of this complex. To get more technically accurate conservation issues, a proper structural diagnosis is required by involving experts. Based on preliminary visual inspection, the authors suggest the following conservation recommendations for the structures: i. Few structures are in a severe stage of destruction and need immediate structural stabilization. The Dolmancha, Bhakta nibas of the east side, Tombs of Shantaram, Ram Mohan, Ram Govinda are key buildings that need proper structural repairing work.
ii. Over time, lime mortar plasters on structures were replaced with cement sands. This caused major damage to the internal brick wall. The cement plaster iii. Vegetation, moss, biological substances grown over structures should be removed with hands, brushing and chemical biocides where necessary. Regular monitoring of structures is needed to avoid unnecessary vegetation growth. This is important to apply water repellent and waterproof coating masonry surface area.
iv. Improper alteration of architectural details and motifs is a major problem of this site. Without involving experts, these changes are often done by local builders. These details should be removed and replaced with authentic ones. v. One of the major problems of Panishail temple structures is dampness and unwanted moisture inside structures. Appropriate conservation measures techniques are required to avoid moisture damping. For example, the foundation of the structure need to isolate from rainwater, wall plasters need to be replaced with lime mortar to let the wall to breathe. The ventilation facility needs to be installed where needed, the exterior wall needs to seal with dampproof material. Need to apply a regular maintenance procedure to eliminate standing water and vegetative threats to building/site vi. Landscape and Environment is one of the major element of Panishail temple site. An ecological survey of sites and surroundings is required. The conservation plans should include an environmental management plan including flora and fauna to preserve the visual integrity.
vii. A proper drainage system needs to install in the complex. Water clogging because of heavy rainfall makes damage to the building foundation. Every structure needs to be connected with a central rainwater management system. viii. Sylhet is located in an earthquake-prone area and special measures should be taken for seismic protection of the individual structures. Adopting preventive conservation measures may help the structures from severe damage from earthquakes.

Conclusions and recommendations:
From the above discussion on Panishail temple heritage, authors have come with few conclusive points. First, the Panishail temple possesses substantial heritage values in terms of social, cultural, scientific, architectural significances. The history of this complex is deeply associated with the sociopolitical history of the Sylhet region. Hence, the lack of historic shreds of evidence should be covered by more intensive historic research on this site. Second, the Panishail temple complex showcases a range of temple styles in terms of architecture and construction techniques. From medieval to modern, this historic site is a unique inventory of temple heritage where diversity nested inside a limited geographic boundary.
Third, this historic site is a major source of intangible cultural values connected to local communities. This living heritage site is a center of local myths, religious gospels, devotional songs, festivals. Besides architectural conservation, equal importance should be given to document and preserve these intangible cultural heritage elements. Community-based preservation by education and training the local community would be useful. Finally, the stunning scenic beauty of the site surroundings gives an added value to this heritage site. This site and surroundings can emerge as a potential tourism spot by ensuring tourism facilities.
Transcending time and space, good architecture remains communicative and interactive all the while through its spatial qualities [30]. Temple complex of Panishail is a good example of this place making where architecture is a mediator between spirituality and self-consciousness. Moreover, this is a widely characterized cultural landscape where interaction among nature, architecture and people has created a living heritage. This research was an attempt to put a light on this forgotten part of the history and heritage of the Sylhet region. But there is a lot of work to be done. This heritage site requires more assessment of the structures and community identification and promotion of cultural elements and to develop a sustainable conservation policy. These interventions can have a positive impact on the existing heritage and community development. Authors expect that responsible government agencies, institutes, will take steps to carry further research and conservation activities to save this heritage site.