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Manasara Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Manasara-Shilpashastra; III. Manasara on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Manasara: Translation; V. Architecture of Manasara: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v1.c6.s18: D

Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v1.c6.s18

Language
English

D

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DAṆḌA-(MĀNA)—A measure, a type of building, a flag-staff, a pillar.

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(1) A measure of four cubits (see under Aṅgula) :

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Chatur-hastaṁ dhanur daṇḍaṁ daṇḍāshṭaṁ rajjum eva cha ।

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Compare hasta-daṇḍa (ibid. 68), māna-daṇḍa (ibid. 76).

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A stick (M. II. 223) ; as a measure (M. IX. 10, etc.) ; in connection with joinery (M. XVII. 200).

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(2) A house with a northern and eastern hall (see Daṇḍa-kānta).

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(3) Chatur-hasto dhanur daṇḍo nālika-jugam eva cha ।

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(4) A class of buildings (Kāmikāgama, XLV. 64, see under Mālikā).

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(5) Achaleśa-daṁḍam uchchaiḥ sauvarṇṇaṁ Samara-bhūpālaḥ kārayāmāsa ।

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“The protector of the earth, Samara, caused a golden flag-staff to be erected here (in the temple at Abu) for the lord of the mountain.”

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(6) Daṇḍa—“an unspecified measure, also called Stambha.”

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DAṆḌAKA—A pillar, a village, a pavilion, a hall, a moulding.

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(1) A part of a column (Suprabhedāgama, XXX. 586, etc., see under Stambha).

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(2) Mānasāra :

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A class of villages (M. IX. 2, etc., see under Grāma).

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A part (? shaft) of the column (M. XV. 44, 149 ; L. 85).

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A small pillar (M. XVIII. 172).

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A type of pavilion:

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Dvi-vaktraṁ daṇḍakaṁ proktaṁ tri-vaktraṁ svastikaṁ tathā।

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(M. xxxiv. 552, see further context under Maṇḍapa).

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A class of halls (M. xxxv. 3, description ibid. 65-66, 82-95, see under Śālā).

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DAṆḌA-KĀNTA—A class of halls. (M. xxxv. 104, see Daṇḍaka).

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DAṆḌIKĀ—The 5th moulding from the top of the entablature. (Kāmikāgama, liv. 2, see under Prastara).

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DAṆḌITA—Smaller buildings, pavilions near the door.

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Cf. Dvāra-mānaṁ tathaivaṁ syāt daṇḍito dvāram ardhataḥ।

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(Kāmikāgama, xxxv. 45, etc).

v1.c6.s18.27

DANTA-KĪLA—A kind of tooth-like joinery. (M. xvii. 177, see Sandhi-karman).

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DANTA-NĀLA—A tooth-like drain or canal.

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In connection with the general description of the single-storeyed buildings:

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Madhyame chottame harmye danta-nālaṁ pramāṇakam।

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(M. xix. 168).

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DARI-GṚIHA—(see Kandara-gṛiha)—The cave-house.

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See Kālidāsa's Kumārasambhava (I, 10, 14; quoted also by Professor Lüders, Ind. Ant. vol. xxxiv. p. 199).

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DARPAṆA—A looking-glass, a mirror, an ornament.

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In connection with the single-storeyed buildings:

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Pālike lambanaṁ tatra śreṇyā darpaṇa(ṁ) proktavat।

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(M. xix. 42).

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In connection with the car or chariot:

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Rathānāṁ chordva-deśasya alaṅkāraṁ pravakshyate।
Vividha-kiṅkiṇi-nirmala-darpaṇam . . .। (M. xliii. 148, 157).

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An article of furniture (M. l. 46), its description (ibid. 111-131).

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DARBHA—A type of pavilion.

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DALA—A petal, a leaf, a moulding.

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A moulding of the pedestal (M. XIII. 75, 82, etc., see the lists of mouldings under Upapīṭha).

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A moulding of the throne (M. XLV. 160, etc).

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DAŚA-KĀNTA—The collective name of the ten classes of twelve-storeyed buildings. (M. xxx. 7).

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DAŚA-TALA—The tenth storey.

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Etad daśa-talaṁ proktaṁ rajju-sūtraṁ adhas-talam |
(Kāmikāgama, xxxv. 85).

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The description of the tenth storey (M. XXVIII. 20-40), six classes (ibid. 2-18, see under Prāsāda).

v1.c6.s18.49

DAŚA-TĀLA—A sculptural measure (see under Tāla-māna).

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See Aṁśumadbheda of Kāśyapa (Ms. Egg. 3148, 3012, fol. 266, the largest type of the daśa-tāla measure; and fol. 274, the smallest type of the same).

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DAŚA-BHŪMI—(see Daśa-tala)—The tenth storey.

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DĪPA-DAṆḌA—A lamp-post, a lamp-bearing pillar.

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Compare Dīpa-stambha, Dīpa-skambha under ‘Stambha’ and see the plates referred to.

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The stationary lamp-post is generally built in front of the house (M. L. 64) ; the movable lamp-stand is square, octaonal or circular (ibid 84); they are made of iron, wood, or stone ; (ibid. 71-89); their description in detail (ibid. 57-83, 84, 96).

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DĪPA-DĀNA—A lamp pillar. In the south (of India) it is usually a high monolith, with an iron lamp-bracket in the top. In the north-west of the Presidency of Madras such pillars are sometimes constructed in courses, with lamp-brackets in the joints. These pillars are erected outside the front entrance. (Chālukyān Architecture, p. 38, Arch. Surv. new Imp. series, vol. XXI. plate CIX, fig. 1).

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DĪPA-MĀLA(-SKAMBHA—DĪPA-STAMBHA, DĪPTI-STAMBHA)—A lamp-bearing pillar, generally belonging to the Jain (see Stambha).

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A small lamp-pillar, standing inside the temple (Chālukyān Architecture, p. 38, Arch. Surv. new Imp. series, vol. xxi. see plate cix. fig. 1).

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DUNDUBHI—A type of round building.

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(1) Agni-Purāṇa (chap. 104, v. 17-18, see under Prāsāda).

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(2) Garuḍa-Purāṇa (chap. 47, v. 21, 23, 28, 29, see under Prāsāda).

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DURGA—A fort, a fortified city.

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(1) Mānasāra :

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As fortified cities, the forts are called śibira, vāhinī-mukha, sthānīya, droṇaka, saṁviddha, kolaka, nigama and skandhāvāra (M. x. 40-42).

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For purely military purposes, they are classified as giri-durga (hill-fort), vana-durga (forest-fort), salila-durga (water-fort), paṅka-durga (clay-fort), ratha-durga (chariot-fort), deva-durga (divine-fort), and miśra-durga (mixed fort) (M. x. 90-91). Their description in detail is given (ibid. 90-103).

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Their common features :

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Sarveshām api durgāṇāṁ vapraiś cha parikhair vṛitam ।
Praveśa-nirgama-sthāne dvārair api samanvitam ।
Ishṭakādi-kṛitaṁ vapraṁ hasta-dvādaśakochchhrayam ।
Tad-ardhaṁ bhitti-mūle tu saṁchāraiḥ saha vistṛitam ।
(M. x. 106-109).

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(2) Kauṭilīya-Arthaśāstra (chap. xxiv. para 1, p. 51) :

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Chaturdiśaṁ jana-padānte sāmparāyikaṁ daiva-kṛitaṁ durgaṁ kārayet ।
Antar-dvīpaṁ sthalaṁ vā nimnāvaruddham audakaṁ prāsta-raṁ guhāṁ vā pārvataṁ nirudaka-stambam-iriṇaṁ vā-dhānvanaṁ kha-janodakaṁ stamba-gahanaṁ vā vana-durgam ।'
Teshāṁ nadī-parvata - durgaṁ jan - padāraksha-sthānaṁ dhānvana-vana-durgam aṭavī-sthānaṁ āpādya prasāro vā ।

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Then follows the very interesting description of the plan and other architectural details, the military defences, and internal arrangement for the comfort and convenience of the inhabitants.

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The contents of chap. xxiv, xxv and xxii, when taken together, will give a good idea of the ancient fortified cities:

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They can be circular, square or rectangular. They are surrounded with moats (parikhā), enclosure-walls and ramparts (prākāra and vapra), and are furnished with various entrances, exits and gateways (pratolī). Circumambulating flights of steps (pradakshiṇa-sopāna) and secret staircases in the walls (gūḍha-bhitti-sopāna) are constructed. Towers are built on the enclosure-walls and warlike weapons are placed therein. In the interior are constructed tanks, ponds, canals, etc. Various kinds of roads are constructed and buildings for the people of different castes and professions are erected in a suitable manner.

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(3) Śukranīti (chap. iv. sect. vi, v. 2-16, 23-28, ed. Jīvānanda vidyāsāgara, p. 447 f.):

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"Fortresses are made inaccessible through ditches, thorns, rocks and deserts. The *Parika* fort is that which is surrounded on all sides by great ditches (parikhā); and the *Parigha* fort is known to be that which is protected by walls of bricks, stones and mud. The *Vana* or forest-fort is one which is encircled by huge thorns and clusters of trees. The *Dhanva-durga* is known to be that round about which there is no water. The *Jala-durga* or water-fort is that which is surrounded by great sheets of water. The *Giri-durga* or hill-fort is described as that one which is on the high level and is supplied with plenty of water. The *Sainya-durga* or troop-fort is that one which is defended by heroes well up in vyuhas or military defence, and hence impregnable.

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The *Sahāya-durga* or help-fort is known to be that which belongs to valorous and friendly kinsfolk."

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(4) Laṅkāpurī nirālambā deva-durga-bhayāvahā । Nādeyaṁ pārvataṁ vanyaṁ kṛitrimaṁ cha chatur-vidham ॥ Śailāgre rachita-durgā sā pūr deva-puropamā ॥ (Rāmāyaṇa, Laṅkākāṇḍa, Sarga 3, v. 20, 22).

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(5) Kheṭānāṁ cha purāṇāṁ cha grāmāṇāṁ chaiva sarvaśaḥ । Tri-vidhānāṁ cha durgāṇāṁ pārvatodaka-dhanvinām ॥ (Brahmāṇḍa-Purāṇa, part 1, 2nd anushaṁga-pāda, chap. 7, v. 105, see also v. 102).

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(6) Dhanur-durga-mahī-durgam ab-durgaṁ vārkshaṁ eva vā । Nṛi-durgaṁ giri-durgaṁ vā samāśritya vaset puram ॥ (Manu-saṁhitā, VII. 70, etc).

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(7) Shaḍ-vidhaṁ durgam āsthāya purāṇy-atha niveśayet । Sarva-saṁpat-pradhānaṁ yad bāhulyaṁ chāpi saṁbhavet ॥ Dhanva-durgaṁ mahī-durgaṁ giri-durgaṁ tathaiva cha । Manushya-durgaṁ mṛid-durgaṁ vana-durgaṁ cha tāni shaṭ ॥ Then follows the description of details of these fortified places. (Mahābhārata, XII. 86, 4-5, etc).

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(8) Yo'yaṁ samastaṁ api maṇḍalam āśu śatror āchchhidya kīrtti-giri-durggam idaṁ vyādhatta—"having quickly wrested from the enemy this whole district (maṇḍala) made this fort of Kīrtigiri." (Chandella Inscrip. no. B, Deogaṭṭha rock Inscrip. of Kīrtivarman, v. 6. Ind. Ant. vol. XVIII. pp. 238, 239).

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(9) Lakshmī-nṛisiṁha-paripālita-pūrva-tishṭe durge su-bhīma-parighe Maḷavaḷḷi-nāmni । Vedāntagaiḥ śrutiparaiḥ smṛiti-dharma-vidyaiḥ pūrṇe sma kārayati deva-nṛipas-saro'gryam ॥ "In the fort named Maḷavaḷḷi, protected on the east by (the temple of) Lakshmī-Nṛisiṁha, having a deep moat, filled with men learned in the Vedānta (i. e., philosophy), Śruti (Vedas), Smṛiti and Dharma-śāstra that Deva-nṛipati made a magnificent pond.” Evidently this ‘durga’ or fort is not a military post or station; its inmates are people learned not in the military science but in philosophy and religion. At the same time it is protected by ‘deep moat’. It is, therefore, just like the villages or towns described in the Mānasāra.

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(Ep. Carnat. vol. III. Maḷavaḷḷi Taluq, no. 61, Roman text, last verse, p. 126; Transl. p. 62).

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(10) See the fort-temple (Chālukyān Architecture, Arch. Surv. new Imp. series, vol. XXI. plate CXIV, figs. 1, 2).

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DURLABHA-GRĀMA—A village situated close to a large village (mahā-grāma) and inhabited by the free-holders (agrahāropajīvin) (M. x. 79-80).

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DEVA-KĀNTA—A class of the eight-storeyed buildings. (M. XXVI. 46-47, see under Prāsāda).

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DEVA-KULA(-IKĀ)—A chapel, a shrine, a temple.

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(1) “Kandaśeṇan (Skandasena) . . . . . caused (this) temple (deva-kula) to be made.”

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(Vallam Inscrip. of Mahendrapotarāja, no. 72, A. B; H. S. I. I. vol. II. p. 341).

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(2) See Inscriptions from northern Gujarat (no. XXI, line 4, Ep. Ind. vol. II. p. 31.)

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DEVA-GARBHA—Foundations of temples (see under Garbha-nyāsa).

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DEVATĀ-MAṆḌAPA—A class of pavilions. (Suprabhedāgama, XXXI. 96, 98, see under Maṇḍapa).

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DEVA-DURGA—(see Durga)—A god’s fort, a divine or natural fort.

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“Having sacked Deva-durga, which formerly the Choḷa King (or the Chola named Narendra) had made certain could not be taken, he by his valour captured Uchchaṅgi, together with all the empire of the Pāṇḍya King.”

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DEVA-NIKETA-MAṆḌALA—A group of temples.

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Achīkarad deva-niketa-maṇḍalam . . . . . stambha-varo-chchhraya-Prabhāse—“caused to be made a group of temples . . . . . which is beautiful with the erection of (this) best of columns.”

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(Bihar Stone Pillar Inscrip. of Skandagupta, lines 5-6, C. I. I. vol. III. F. G. I. no. 12, pp. 49, 51).

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DEVA-BHŪSHAṆA-MAṆḌAPA—A detached pavilion where the idols are dressed, a dressing room in a temple. (M. XXXII. 71, see under Maṇḍapa).

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DEVĀYATANA—(see Āyatana)—A temple.

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Kritvā prabhūtaṁ salilaṁ ārāmān viniveśya cha |
Devāyatanaṁ kuryād yaśo-dharmābhivṛiddhaye ||
“Having made great water-reservoirs and laid out gardens, let one build a temple to heighten one’s reputation and merit.
(Bṛihat-saṁhitā, LVI. 1, J. R. A. S., N. S., vcl. VI. p. 316).

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Rāmāyaṇa (Cock) : I. 5, 13: (Purīm)....devāyatanaiś chaiva vimānair api śobhitām | I. 77, 13 : Devāyatanāni | II. 6, 4 : Śrīmaty-āyatane vishṇoḥ | II. 6, 11 : Sitābhra-śikhārābheshu devāyataneshu | II. 3, 18 : Devāyatana-chaityeshu (also II. 71, 72). II. 25, 4 : Deveshv-āytaneshu cha | VII. 101, 15 : (Ubhe purottame).......śobhite śobhanīyaiś cha devāyatana-vistaraiḥ | Devāyatana-chaityeshu | (Mahābhārata, II. 80, 30 etc).

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Cf. Grāma-nagara-kheḍa-karvvaḍa-maḍamba-droṇa-mukha-pattaṇaṁgaḷiṁdam aneka-māṭa-kūṭa-prāsāda-devāyatanaṁgaḷidaṁ oppuva-agrahāra-paṭṭanaṁgaḷiṁdam atiśayav-appa.... |

v1.c6.s18.101

“(At Teridala, a merchant-town situated in the centre and the first in importance among the twelve (towns) in the glorious Kundi Three-Thousand, adorned with)—villages, towns,

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hamlets, villages surrounded by hills, groups of villages, sea-girt towns, and chief cities, with elegant mansions, palaces and temples, and with shining agrahāra-towns in the country of Kuntala . . ."

v1.c6.s18.103

DEVĀLAYA—A god's residence or dwelling, in the sense of temple—it is of very common occurrence and needs no illustrative quotations. But the passages quoted below are the most descriptive of all the essential features of a Hindu temple and will fully explain the denotation of the term.

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The general plan :

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(1) "Sometimes a portico is made round the garbha-griha and antarāla together. The whole being closed on all sides but the front, in which are the doors for entrance, approached by the front portico, which is generally a peristyle, and it serves as the innermost court for pradakshiṇa".
"Temples on a large scale have three or four successive porticoes (maṇḍapa) attached to them in the front, which are called ardha-maṇḍapa, mahā-maṇḍapa, sthāpana-maṇḍapa, vṛitya-maṇḍapa, etc."
"A water spout is made over the base on the back wall of the garbha-gṛiha on the left side of the idol. On the surface of the spout a cavity is made for discharging water. The spout may be made to spring from the head of a line, etc. and the whole so devised as to project like a plantain flower."
(Rāma Rāz, Ess. Arch of Hind. pp. 49, 50, 51).

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(2) "Kṛishṇarāja-uḍayar, having created Chāmarāja-nagara, created the Chāmarājeśvara temple (devālaya), together with its precincts (prākāra), gopura adorned with golden kalaśas, and tower (vimāna),—set up the great (mahā) liṅga under the name of Chāmarājeśvara, and in the

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shrine (garbha-gṛiha) to his left set up the goddess named Kempa-Nañjamābā, and in the shrine to his right the goddess Chāmuṇḍeśvari,—and at the main entrance (mahā-dvāra) on the east set up a gopura, on the colonnade (kaisāleyalli), to the south the ancient images (purātana-vigraha), on the colonnade to the west a row of liṅgas forming the thousand (sahasra) liṅgas, and on the colonnade to the north twenty-five pleasing statues (līlamūrti, cf. dhyāna-mūrti),—and on the south-west side building a separate temple (maṇḍapa), set up the god Nārāyaṇa together with Lakshmī." (Ep. Carnat. vol. IV. Chāmarājnagar Taluq, no. 86, Transl. p. 11, line 4 f.; Roman text, p. 18, line 8 f).

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(3) "In Lakkuguṇḍi, which was his birth place, Amṛitadaṇḍādhīśa built a temple (devālaya), made a large tank, established a satra, formed an agrahāra, and set up a water-shed." (Ep. Carnat. vol. VI. Kadur Taluq, no. 36, Roman text, p. 22, line 11 f., Transl. p. 8).

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(4) Devālayaiḥ prathayatā nija-kīrttim uchchaiḥ—"who spread his fame aloft by (building) temples". (Sharqi Arch. of Jaunpur, Shahet-Mahet Inscrip. v. 14, Arch. Surv. new Imp. series, vol. XI. pp. 72, 73).

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(5) (The general plan): "The temple itself consists of the usual three parts: an open maṇḍapa on a base,....with a double row of pillars on the three exposed sides, and roofed by a large ribbed dome standing on the twelve inner pillars, on each of the three outer sides it has a large projecting porch. Beyond this is the principal maṇḍapa...........In the inner corner of this maṇḍapa are two rooms.......Three doors with richly carved thresholds lead from the hall into the shrine." (Ahmadabad Arch. Burgess, Arch. Surv. new Imp. series, vol. XXXIII. p. 29).

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(6) "It (the Malleśvara temple at Hulikat) faces north and consists of a garbha-gṛiha, an open 'sukha-nāsi, a navaraṅga and a porch."

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"The Chennekeśava temple, which faces east, consists of a garbha-griha, a sukha-nāsi and a nava-raṅga, and may have had a porch once."

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"The newly restored Sāradā temple, situated to the north of the Vindya-śaṅkara, is a fine structure in the Dravidian style, consisting of a garbha-griha, sukha-nāsi, a nava-raṅga, and a prākāra or enclosure. It faces east and has three entrances on the north, south, and east, the east entrance, which is the main entrance, having two open maṇḍapas at the sides inside."
(Mysore Arch. Reports, 1915-16, p. 4, para 10; p. 5, para 12; p. 15, para 19; see plate III, figs. 1, 2).

v1.c6.s18.114

(7) "There is, however, no doubt that it (the Hindu temple at Danui) was in the form of a cross with the usual ardha-maṇḍapa, maṇḍapa, mahā-maṇḍapa, antarāla, and griha-garbha (garbha-griha)."
(Cunningham Arch. Surv. Reports, vol. VII. p. 40; see also ibid. plate XIX, showing in detail the mouldings of the Nārāyaṇa-pura temple, ibid. vol. XIV. plate VII (Ionic temple of sun), ibid. vol. XV. plate VII (island temple), ibid. vol. XIII. plates XI, XII, XIII, XIV, XV, XVI (groups of temples).

v1.c6.s18.115

DEHARĪ(-LĪ)—A temple, the threshold of; a door, a raised terrace. See Inscriptions from northern Gujarat (nos. XXII. line 3, XXXIII. line 2, XXIV. line 1, XXV. line 2, Ep. Ind. vol. II. p. 32).

v1.c6.s18.116

DEHA-LABDHĀṄGULA—(see under Aṅgula)—A measure equal to one of the equal parts into which the whole height of the statue of a god (or of the master and sometimes of the sculptor too) is divided according to the tāla measures. This is employed in measuring the sculptural objects like the image of a god or man.

v1.c6.s18.117

DEHĀRA—A porch or terrace.

v1.c6.s18.118

(1) “In a discourse on dharmma in an assembly held in the porch or terrace (dehāra), the chaplain . . . . . set up a god in the name of their father.” (Ep. Carnat. vol. v. part I, Arsikere Taluq, no. 123, Transl. p. 167, para 2, line 4).

v1.c6.s18.119

(2) “From Vīra-Hoysaḷa he obtained (the appointment of) inspector of the servants of the porch or terrace (dehāra).” (Ibid. no. 127, Transl. p. 170, para 2, line 16).

v1.c6.s18.120

DAIVIKA-(LIṄGA)—A type of phallus.

v1.c6.s18.121

Devaiś cha sthāpitaṁ liṅgaṁ daivikaṁ liṅgam uchyate । (M. LII. 230).

v1.c6.s18.122

See Kāmikāgama (L. 35, 37, under Liṅga).

v1.c6.s18.123

DOLĀ—A swing or hammock.

v1.c6.s18.124

“The great minister caused to be erected a dīpti-stambha for the Kṛittikā festival of lights and a swing (dolā) for the swinging cradle festival (dolārohotsavakke) of the god Chenna-Keśava of Belur.” (Ep. Carnat. vol. v. part 1, Belur Taluq, no. 14, Transl. p. 47, Roman text, p. 107).

v1.c6.s18.125

See Mānasāra under Bhūshaṇa.

v1.c6.s18.126

DRĀVIḌA—A style of architecture, a type of building once prevailing in the ancient Drāviḍa country, (see details under Nāgara).

v1.c6.s18.127

A class of the twelve-storeyed buildings :

v1.c6.s18.128

Ravi-bhūmi-viśāle tu chāshṭa-viṁśāṁśakaṁ bhavet । Mahā-śālā daśāṁśaṁ syāt śeshaṁ pūrvavad ācharet । Pāñchālaṁ drāviḍaṁ chaiva ravi-bhūmy-alpha-harmyake । (M. XXX. 8-10).

v1.c6.s18.129

DROṆAKA—(see under Durga and Nagara)—A fortified city situated on the bank of a sea.

v1.c6.s18.130

Samudrātaṭinī-yuktaṁ taṭinyā dakshiṇottare । Vanigbhiḥ saha nānābhiḥ janair yuktaṁ janāspadam ।

v1.c6.s18.131

Nagarasya prati-taṭe grāhakaiś cha samāvṛitam |
Kraya-vikraya-saṁyuktaṁ droṇāntaram udāhṛitaṁ |

v1.c6.s18.132

(M. x. 75-78).

v1.c6.s18.133

A class of pavilion (M. xxxiv. 423, see under Maṇḍapa).

v1.c6.s18.134

DROṆA-MUKHA—A fort, a fortified town. A fortress to defend a group of 400 villages :

v1.c6.s18.135

(1) Chatuś-śata-grāmyā droṇa-mukham |

v1.c6.s18.136

(Kauṭilīya-Arthaśāstra, chap. xxii. p. 46). Foot note to the passage quoted above :

v1.c6.s18.137

(2) Nagarāṇi kara-varjitāni nigama-vaṇijāṁ sthānāni janapadā deśāḥ pura-varāṇi nagaraika-deśa-bhūtāni droṇa-mukhāni jala-sthala-pathopetāni |

v1.c6.s18.138

(Praśna-Vyākaraṇa-sūtra-vyākhyāne, p. 306).

v1.c6.s18.139

(3) Grāma-nagara-kheḍa-karvvaḍa-maḍamba-droṇa-mukha-paṭṭaṇa-gaḷiṁdam aneka-māṭa-kūṭa-prāsāda-devāyatanaṁgaḷiṁdam-oppuva-agrahāra-paṭṭaṇaṁgaliṁdamatisāyav-appa....|
"(At Teridāḷa, a merchant town situated in the centre and the first in importance among the twelve (towns) in the glorious Kūṇḍi Three-Thousand, adorned with villages, towns, hamlets, villages surrounded by hills, groups of villages, sea-girt towns and chief cities, with elegant mansions, palaces and temples, and with shining agrahāratowns in the country of Kuntala."

v1.c6.s18.140

(Old Kanarese Inscrip. at Terdal, line 58, Ind. Ant. vol. xiv. pp. 19, 25).

v1.c6.s18.141

(4) "With myriads of people, practices of virtue, agreeable occupations, streams of the (nine) sentiments, pleasure-gardens, separated lovers, splendid tanks, full lotus-beds, gilded boats for spring festivals, ghaṭikā-sthānas (religious centres), the supports of dharmma and mines of enjoyment, moats which were as if the sea being overcome had returned here on account of the collection of gems, groups of the

v1.c6.s18.142

lotus faces of beautiful women fair as the moon, (grāma-nagara-kheḍa-kharvvaṇa-maḍamba-droṇa-mukha-pura-paṭṭana-rāja-dhānī), on whatever side one looked, in these nine forms did the Kuntala-deśa shine."

v1.c6.s18.143

(It should be noticed that the passage within brackets is almost identical with the corresponding passage in quotation no. 3 above).

v1.c6.s18.144

(Ep. Carnat. vol. VII. Shikārpur Taluq, no. 197, Transl. p. 124, para 1, last seven lines, Roman text, p. 214, line 27 f).

v1.c6.s18.145

DVĀ-DAŚA-TALA—The twelve-storeyed buildings, the twelfth storey.

v1.c6.s18.146

(1) See Mānasāra (chap. XXX. 1-191, ten classes, ibid. 5-7, 8-36, see under Prāsāda; the general description of the twelfth storey, ibid. 37-88, 89-191).

v1.c6.s18.147

(2) Tad-adhastāt talaṁ chaikādaśa-dvā-daśa-bhūmikam। (Kāmikāgama, XXXV. 86).

v1.c6.s18.148

(3) Ādvā-daśa-talād evaṁ bhūmau bhūmau prakalpayat। (Suprabhedāgama, XXXI. 33).

v1.c6.s18.149

DVĀRA—A door, a gate.

v1.c6.s18.150

(1) Mānasāra (chap. XXXVIII. 2-54; XXXIX. 1-163): The situation of gates in the village or town (called Nandyāvarta):

v1.c6.s18.151

Grāmasya parito bāhye rakshārthaṁ vapra-saṁyutam।

v1.c6.s18.152

Tad-bahiḥ parito yuktaṁ paritoya-pravedakaiḥ। Chatur-dikshu chatush-koṇe mahā-dvāraṁ prakalpayet। Vṛittaṁ vā chatur-aśraṁ vā vāstu-sva(-ā)-kṛiti-vaprayuk। Pūrva-dvāraṁ athaiśāne chāgni-dvāraṁ tu dakshiṇe। Pitur dvāraṁ tu tat-pratyag vāyau dvāraṁ tathottaram। Pūrva-paśchima-tad-dvārau(-rayoḥ) ṛiju-sūtraṁ tu yojayet। Dakshiṇottarayor dvārau tatra śeshaṁ (? deśe) viśeshataḥ। Dakshiṇottarataḥ sūtraṁ vinyasech chhilpavit-tamaḥ।

v1.c6.s18.153

Tasya sūtrāt tu tat-pūrve hastaṁ tad-dvāra-madhyame ।
Evaṁ dakshiṇato dvāraṁ tad-dhi tāro(-raṁ) tathoktavat ।
Uttare dvāraṁ tat sūtrāt pratyag-hastāvasānakam ।
Chatur-dikshu chatur-dvāraṁ yuktaṁ vā neshyate budhaiḥ ।
Pūrve paśchimake vāpi dvāram etad(-kaṁ) dvayor api ।
Paritaś chatur-aśrāgrād dvāraṁ kuryāt tu sarvadā ।
Etat sarvaṁ mahā-dvāram upa-dvāram ichochyate ।

v1.c6.s18.154

The smaller doors :

v1.c6.s18.155

Nāge vāpi mṛige vātha aditiś chodito'pi vā ।
Parjanye vāntarikshe vā pūshe vā vitathe'thavā ।
Gandharve bhṛiṅgarāje vā sugrīve vāsure'thavā ।
Yashesht(am)evaṁ upa-dvāraṁ kuryāt tal-lakshaṇoktavat ।

v1.c6.s18.156

The water-doors (drains) :

v1.c6.s18.157

Mukhyake vātha bhallāṭe mṛige vā chodito'pi va ।
Jayante vā mahendre vā satyake vā bhṛiśe'thavā ।
Evam evaṁ jala-dvāraṁ kuryāt tatra vichakshaṇa ।

v1.c6.s18.158

(M. IX. 290-313).

v1.c6.s18.159

The gates of villages :

v1.c6.s18.160

Svastikāgraṁ chatur-dikshu dvāraṁ teshāṁ prakalpayet ।
Evaṁ chāshṭa-mahā-dvāraṁ dikshu dikshu dvayaṁ tataḥ ।
Mṛige chaivāntarikshe vā bhṛiṅgarāja-bhṛiśe tathā ।
Śeshe vāpi cha roge vā chāditau chodite'pi vā ।
Evaṁ etad upa-dvāraṁ kuryāt tatra vichakshaṇaḥ ।
Mahā-dvāraṁ tu sarveshāṁ lāṅgalākāra-sannibham ।
Kapāṭa-dvaya-saṁyuktaṁ dvārāṇāṁ tat pṛithak pṛithak ।

v1.c6.s18.161

(M. IX. 355-361).

v1.c6.s18.162

Chatur-dikshu chatur-dvāram upa-dvāram antarālake ।
Devānāṁ chakravartināṁ madhye dvāraṁ prakalpayet ।

v1.c6.s18.163

Mahā-dvāram iti proktam upa-dvāram tu choktavat ।
Bhū-surādi-narāṇāṁ cha madhye dvarāṁ na (cha) yojayet ।
Madhya-sūtraṁ tu vāme tu harmya-dvāraṁ prakalpayet ।
(M. XXXI. 77-81).

v1.c6.s18.164

Referring to the two-storeyed buildings :

v1.c6.s18.165

Tat-pure madhyame dvāraṁ gavākshaṁ vātha kalpayet ।
Dakshiṇe madhyame dvāraṁ syād agre madhya-maṇḍapam ।
Chatur-dvāra-samāyuktaṁ pūrve sopāna-saṁyutam ।
(M. XX. 81-83).

v1.c6.s18.166

Two entire chapters are devoted to the description of doors of the residential buildings and temples—in one of them (chap. XXXIX. 1-163), the measurement, the component parts and mouldings are given; mainly the situation of the doors is described in the other (chap. XXXVIII. 2-54).

v1.c6.s18.167

It is stated (chap. XXXIX) that the height of the door should be twice its width (line 14). But various alternative measures are also given (see 17-18). The height may vary from 1½ cubits to 7 cubits (7). The height of the smaller doors vary from one cubit to three cubits (9-10). The height of the windows which are sometimes made in place of smaller doors vary from half a cubit to two cubits. This measurement is prescribed for doors in the Jāti class of buildings (28). Such other measurements are given to doors of buildings of the Chhanda, Vikalpa, and Ābhasa classes (29 f). The pillars, joints, planks and other parts of doors are described at great length (50 f., 111-163). Doors are generally of two flaps ; but one-flaped doors are also mentioned (98).

v1.c6.s18.168

Doors are profusely decorated with the carvings of leaves and creepers (116). The images of Gaṇeśa, Sarasvatī and other deities are also carved on both sides of a door (cf. the concluding portions of chaps. XIX, XXX).

v1.c6.s18.169

The chapter closes with a lengthy descripion of the six or rather the four main parts of doors. The door-panel (kavāṭa), door-joint (dvāra-sandhi), door-plank (phalakā), bolt and (kīlabhājana), etc., are minutely described (137 f).

v1.c6.s18.170

It is stated (chap. xxxviii) that four main doors should be constructed on the four sides of all kinds of buildings of gods and men (lines 2-4) and the smaller doors are stated to be constructed at convenient places (4). Many other still smaller doors are constructed at the intervening spaces (19, etc). The gutters are made conveniently and sloped downwards (5-7). Drains or jala-dvāra (water-gate) are made beneath the halls (8). The main doors are always furnished with a flight of stairs (12).

v1.c6.s18.171

In some residential buildings the entrance door is made, not in the middle of the frontage, but on either side of the middle (17), although the general rule is to make the door in the middle of the front wall (6, etc). But in temples and in case of kitchens in particular, the doors are generally made at the middle of the wall (35, see also chap. xxxix. 140). For the easy upward passage (ūrdhva-gamana) of the kitchen smoke, they are furnished with the lattice (jāla) (37).

v1.c6.s18.172

**(2)** Varāha-mihira (Bṛihat-samita, liii 26-27, 70-82; lvi. 10) has condensed the contents of the two chapters, dealing with the measurement of door (dvāra-māna) and situation of the door (dvāra-sthāna) of the Mānasāra. But he does not give any absolute measurement. As regards the situation of door, the principle seems to be two-fold in all the architectural treatises. "The door is made on either side of the middle of the wall, mostly in private residential buildings for ladies in particular." But according to Rām Rāz (p. 46) "if the front of the house be ten paces in length, the entrance should be between five on the right and four on the left."

v1.c6.s18.173

After this, Dr. Kern quotes Utpala to show the different principles:

v1.c6.s18.174

Tathā cha kāryāṇi yathā bhananaṁ gṛihābhyāntaram aṅgaṇaṁ viśatāṁ tāny-eva vāsa-gṛihāṇi dakshiṇato dakshiṇasyāṁ diśi bhavanti। Etad uktaṁ bhavati prāṅ-mukhasya gṛihasyāṅgaṇa-(syāgāra)-dvāraṁ uttarābhimukhaṁ kāryaṁ dakshiṇābhimukhasya prāṅ-mukhaṁ paśchimābhimukhasya dakshiṇābhimukham uttarābhimukhasaya paśchimābhimukham iti।

v1.c6.s18.175

“How a house can be said to face the east, without having its door facing the same quarter, is beyond our comprehension.” Compare no. 4 below. (J. R. A. S., N. S., vol. vi, p. 291, note 1).

v1.c6.s18.176

Varāha-mihira himself, however, states (Bṛihat-saṁhitā, LVI. 10) the most general principle of the position of the door, which Dr. Kern does not seem to have taken any notice of (compare his translation of the following verse, J. R. A. S., N. S., vol. vi, p. 318):

v1.c6.s18.177

Chatuḥ-shashṭi-padaṁ kāryaṁ devāyatanaṁ sadā। Dvāraṁ cha madhyamaṁ tatra samadiksthaṁ praśasyate॥

v1.c6.s18.178

‘The (area of the) temple is always divided into 64 squares (see Pada-vinyāsa). Therein (i.e. in the temple) the door is made at the middle (of the front-wall) and it is highly commendable, when the door is placed at the same line (lit. same direction) with the idol.’

v1.c6.s18.179

Dr. Kern interprets the second line as ‘the middle door in one of the four cardinal points.’ But the rules in the Mānasāra as also the existing temples support our interpretation, namely, ‘the door is made at the middle’ (of the front wall).

v1.c6.s18.180

(3) Vāstusāra (by one Maṇḍana, Ahmedabad, 1878) lays down (I. 6) that the house may have the front side (with entrance)

v1.c6.s18.181

at any direction according to the choice of the occupants, and states distinctly that the face of the house may be made at four directions (kuryāch chatur-diśaṁ mukham).

v1.c6.s18.182

(4) Gārga-saṁhitā (Ms. R. 15, 96, Trinity College, Cambridge) has apparently three chapters on the subject of door: dimensions of door (dvāra-pramāṇa, fol. 57b, 68b, same as dvāra-māna of the Mānasāra); situation of door (dvāra-nirdeśa, chap. III, fol. 57a, corresponds more or less with dvāra-sthāna or position of door, of the Mānasāra); and height of the door-pillar (dvāra-stambhochchhrāya-vidhi, fol. 60b) there is no such separate chapter in the Mānasāra, although door pillars are occasionally described.

v1.c6.s18.183

As regards dvāra-dosha (penalties of defective doors), Varāhamihira seems to have condensed (Bṛihat-saṁhitā, LIII. 72-80) the contents of Gārga (fol. 68b).

v1.c6.s18.184

(5) Vāstu-śāstra (of Rajavallabha Maṇḍana, v. 28. ed. Nārāyaṇa Bhārati and Yaśovanta Bhārati, Anahillapura, S. V. 947): Dvāraṁ matsya-matānusāri daśakaṁ yogyaṁ vidheyaṁ budhaiḥ—following the rules of the Matsya-Purāṇa the learned (architects) recommend ten suitable doors (for a building).

v1.c6.s18.185

(6) Vāstu-pravandha (II. 8, compiled by Rājakīśora Varmma): Dvārasyopari ya(d)-dvāraṁ dvārasyānyā (?) cha saṁmukham । Vyayadaṁ tu yadā tach cha na karttavyaṁ śubhepsubhiḥ ॥ 'Those who want prosperity should not make one door above or in front of another because it is expensive'.

v1.c6.s18.186

(7) Śilpaśāstra-sārasaṁgraha (VII. 24): Chatur-dvāraṁ chatur-dikshu chaturaṁ (?) cha gavākshakam । Nṛipāṇāṁ bhavane śreshṭham anyatra parivarjayet ॥ 'It is highly commendable for the buildings of the kings to make four doors at four directions and four windows. This rule need not be observed in other cases.' (9) Bhavishya-Purāṇa (chap. 130, v. 17) has the same verse as (2) except that it reads ‘samadik sampraśasyate’ in place of ‘samadiksthaṁ praśasyate’ of the Bṛihat-saṁhitā.

v1.c6.s18.187

Vāsa-gehaṁ sarveshāṁ praviśed dakshiṇena tu l
Dvārāṇi tu pravakshyāmi praśastānīha yāni tu || 7
Pūrveṇendraṁ jayantaṁ cha dvāraṁ sarvatra śasyate l
Yāmyaṁ cha vitathaṁ chaiva dakshiṇena vidur budhāḥ || 8
Paśchime pushpadantaṁ cha vāruṇaṁ cha praśasyate l
Uttareṇa tu bhallāṭaṁ saumyaṁ tu śubhadaṁ bhavet || 9

v1.c6.s18.188

For all kinds of *residential buildings the southern face* of the house is expressly recommended here, while doors are directed to be constructed at all the eight cardinal points.

v1.c6.s18.189

Cf. Daśa-dvārāṇi chaitāni krameṇoktāni sarvadā l

v1.c6.s18.190

(Ibid. chap. 270, v. 28).

v1.c6.s18.191

(11) Agni-Purāṇa (chap. 104, v. 24) :

v1.c6.s18.192

Dikshu dvārāṇi kāryāṇi na vidikshu kadāchana l

v1.c6.s18.193

The doors should be constructed at the cardinal points and never at the intermediate corners.

v1.c6.s18.194

(12) Garuḍa-Purāṇa (chap. 46, v. 31) :

v1.c6.s18.195

Dvāraṁ dīrghārddha-vistāraṁ dvārāṇy-ashṭau smṛitāni cha l

v1.c6.s18.196

The breadth of the door should be half of its height (length) and there should be eight doors (in each house).

v1.c6.s18.197

(13) Vāstu-vidyā (ed. Gaṇapati Śāstri, IV. 1-2, 19-22; V. 21; XIII. 24-32; XIV. 1-3) :

v1.c6.s18.198

Atha dve prāṅmukhe dvāre kuryād dve dakshiṇāmukhe l
Dvāre pratyaṅmukhe dve cha dve cha kuryād udaṅmukhe || 1
Māhendre prāṅmukhaṁ dvāraṁ praśastaṁ śishṭa-jātishu l
Aparaṁ tu tathā dvāraṁ jayante prāha niśchayāt || 2
Antar-dvārāṇi choktāni bahir-dvāraṁ athochyate || 19
Yatronnataṁ tato dvāraṁ yatra nimnaṁ tato gṛiham l
Gṛihe chāpy-ashṭame rāśau tatra dvāraṁ na kārayet || 20
Gṛihakshate cha māhendre brāhmaṇānāṁ prakīrtitam l
Mahīdhare cha some cha pha(bha)llāṭārgalayos tathā || 21

v1.c6.s18.199

Śayanīyaṁ tu kartavyaṁ praśastaṁ pūrvataḥ śikhā ।
Nava-dvārākṛitaṁ kuryād antarikshe mahānasam ॥ 22
Dvāraṁ yatra cha vihitaṁ tad-dig-adhīśādhipaṁ bhaved dhāma।
Eka-talaṁ vā dvi-talaṁ dvi-tale dvi-mukhaṁ cha nirmukhaṁ vā syāt ॥ 21

v1.c6.s18.200

Position of the door :

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