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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.s30: Ś

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.s30

Language
English

Contents

Ś

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ŚAKTI—Power, energy, capacity, strength, female divinity, the female deities in general.

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Mānasāra (chap. LIV., named Śakti, 1-195) :

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Sarasvatī or goddess of learning, Lakshmī or goddess of wealth and fortune, Mahī or the earth goddess, Manonmanī or goddess of love, Sapta-mātṛi or the seven goddesses collectively so called, and Durgā are the different phases of Śakti (lines 2-4).

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Of these, Laksmī is distinguished into Mahā or the great Lakshmī and Sāmānyā or the ordinary Lakshmī, the latter being installed in all family chapels (63-64). The seven goddesses consist of Vārāhī, Kaumārī, Chāmuṇḍī, Bhairavī, Māhendrī, Vaishṇavī, and Brahmāṇī (126-127).

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These seven goddesses are measured in the nine tāla system (128); all other female deities are measured in the ten tāla system (38-34). (Details of these measures will be found under Tālamāna).

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The sculptural details include the measures of the limbs, and the poses; and the ornaments and features of each of these female deities are described in detail (4-128, 132-195).

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Cf. Mātṛi-gaṇaḥ kartavyaḥ sva-nāma-devānurūpākṛita-chihnaḥ। (Bṛihat-saṁhitā, LVIII. 56).

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SAKTI-DHVAJA—A moulding of the column.

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(M. xv. 77, see lists of mouldings under Stambha).

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ŚAṄKU—A stake, a peg, a post, a pole, a measuring-rod, the gnomon by means of which the cardinal points are ascertained for the orientation of buildings (see details under Dvāra).

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(1) Mānasāra (chap. VI., named Śaṅku, 1-120):

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Rules are laid down on the principles of dialling and for ascertaining the cardinal points by means of a gnomon. The gnomon is made of some particular wood (lines 10-12, 106-108). It may be 24, 18, or 12 aṅgulas in length and the width at the base should be respectively 6, 5, and 4 aṅgulas (13-22). It tapers from bottom towards the top (14). The rules are described (23-88); but they are more explicit in the quotations given below. As regards the principles of dialling, each of the twelve months is divided into groups of ten days each, and the increase and decrease of shadow (or days, as stated by

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Vitruvius, see below) are calculated in these several parts of the different months.

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Pegs (khāta-śaṅku) are stated to be posted in the foundations (110-118).

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(2) Sūrya-siddhānta (chap. III. v. 1, 2, 3, 4):

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"On the surface of a stone levelled with water or on the levelled floor of the Chunam work, describe a circle with a radius of a certain number of digits. Place the vertical gnomon of 12 digits at its centre and mark the two points where the shadow (of the gnomon) before and after noon meets the circumference of the circle; these two points are called the east and the west points (respectively). Then draw a line through the Timi (fish) formed between the (said) east and west points and it will be the north and south line or the Meridian line."

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(To draw a line perpendicular to and bisecting the line joining two given points, it is usual to describe two arcs from the two given points as centres with a common radius, intersecting each other in two points: the line passing through the intersecting points is the line required. In this construction the space contained by the intersecting arcs is called 'Timi,' a fish, on account of its form).

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"And thus, draw a line through the Timi formed between the north and the south points of the Meridian line: this line would be the east and west line."

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"In the same manner, determine the intermediate directions through the Timis formed between the points of the determined directions (east, south, etc)."

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(3) The Siddhānta-śiromaṇi (chap. 7, v. 36-39) refers to the "rules for resolving the questions on directions" by means of a gnomon. But it does not apparently deal with the cardinal points we are discussing here.

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(4) The Līlāvatī (part 2, chap. 2, section 4) lays down a few rules for ascertaining the shadow of the gnomon of 12 digits as well as the height of the lamp by which the shadow is caused in this case instead of by the sun. But it has no specific reference to the cardinal points.

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(5) See Rām Rāz (Eass. Arch. of Hind. pp. 19-20).

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(6) Rev. Kearns gives some extracts from Myen (Maya) (Ind. Ant. vol. v. p. 231) :

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Rule I.

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“ Stand with the sun to your right, join your hands horizontally—reject the thumbs—erect the index-finger from the middle. If the shadow of the erect finger extends to the outer edge of the finger next adjacent—to the index finger of the left hand—it denotes 48 minutes past sunrise, and so on.”

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When the sun has passed the meridian, the position must be altered accordingly.

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Rule II.

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“ Take a straw eleven fingers in length, place it on the ground, bend it, raising one part to serve as a gnomon, the gnomon being erected against the sun, east or west of the meridian. The height of the gnomon is found by raising the end of the bent portion no higher than suffices exactly to throw its shadow to the extreme point of the recumbent portion of the remainder of the straw. The gnomon so found gives the time of day. Ascertain how many fingers it contains : the sum is the time in Indian hours. ”

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(7) The details given above may be compared for further knowledge of the subject with those quoted below from Vitruvius :

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“ Thus are expressed the number and names of the winds and the points whence they blow. To find and lay down their situation we proceed as follows :—

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“ Let a marble slab be fixed level in the centre of the space enclosed by the walls, or let the ground be smoothed or

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levelled, so that the slab may not be necessary. In the centre of this plane, for the purpose of marking the shadow correctly, a brazen gnomon must be erected. The Greeks call this gnomon skiatheras."

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"The shadow cast by the gnomon is to be marked about the fifth anti-meridional hour and the extreme point of the shadow accurately determined. From the central point of the space whereon the gnomon stands, as a centre, with a distance equal to the length of the shadow just observed, describe a circle. After the sun has passed the meridian, watch the shadow which the gnomon continues to cast till the moment when its extremity again touches the circle which has been described. From the two points, thus obtained in the circumference of the circle, describe two arcs intersecting each other and through their intersection and the centre of the circle first described draw a line to its extremity: this line will indicate the north and south points."

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"One-sixteenth part of the circumference of the whole circle is to be set out to the right and left of the north and south points and drawing lines from the points thus obtained to the centre of the circle, we have one-eighth part of the circumference for the region of the north, and another eighth part for the region of the south. Divide the remainders of the circumference on each side into three equal parts and the divisions or regions of the eight winds will be then obtained: then let the directions of the streets and lanes be determined by the tendency of the lines which separate the different regions of the winds . . . . .

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"Inasmuch as the brevity with which the foregoing rules are laid down may prevent their being clearly understood, I have thought it right to add for the clearer understanding thereof two figures . . . . . The first shows the precise regions whence the different winds blow, the second, the method of disposing the streets in such a manner as to dissipate the violence of the winds and render them innoxious.”

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“Let A be the centre of a perfectly level and plane tablet whereon a gnomon is erected. The ante-meridional shadow of the gnomon being marked at B, from A, as a centre with the distance A B, describe a complete circle. Then replacing the gnomon correctly, watch its increasing shadow, which after the sun has passed his meridian, will gradually lengthen till it become exactly equal to the shadow made in the forenoon, then again touching the circle at the point C, from the points B and C, as centres, describe two arcs cutting each other in D. From the point D, through the centre of the circle, draw the line E F, which will give the north and south points. Divide the whole circle into sixteen parts. From the point E, at which the southern end of the meridian line touches the circle, set off at G and H to the right and left a distance, equal to one of the said sixteenth parts, and in the same manner on the north side, placing one foot of the compasses on the point F, mark on each side the points I and K, and with lines drawn through the centre of the circle, join the points GK and HI, so that the space from G to H will be given to the south wind and its region; that from I to K to the north wind. The remaining spaces on the right and left are each to be divided into three equal parts; the extreme points of the dividing lines on the east sides, to be designated by the letters L and M: those on the west by the letters N O: from M to O and from L to N draw lines crossing each other: and thus the whole circumference will be divided into eight equal spaces for the winds. The figure thus described will be furnished with a letter at each angle of the octagon.”

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(Vitruvius, Book I, chap. VI).

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“It is clearly by a divine and surprising arrangement, that the equinoctial gnomons are of different lengths in Athens, Alexandria, Rome, Placenza and in other parts of the earth. Hence the construction of dials varies according to the places in which they are to be erected: for from the size of the equinoctial shadow, are formed analemmata, by means of which the shadows of gnomons are adjusted to the situation of the place and the lines which mark the hours. By an analemma is meant a rule deduced from the sun's course and founded on observation of the increase of the shadow from the winter solstice, by means of which, with mechanical operations and the use of compasses, we arrive at an accurate knowledge of the true shape of the world.”

(Book IX, chap. IV).

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“From the doctrines of the philosophers above mentioned, are extracted the principles of dialling and the explanation of the increase and decrease of the days (shadows in the Mānasāra) in the different months. The sun at the times of the equinoxes, that is, when he is in Aries of Libra, casts a shadow in the latitude of Rome equal to eight-ninths of the length of the gnomon. At Athens the length of the shadows is three-fourths of that of the gnomon; at Rhodes five-sevenths; at Tarentum nine-elevenths; at Alexandria three-fifths: and thus at all other places the shadows of the gnomon at the equinoxes naturally differ. Hence in whatever place a dial is to be erected, we must first obtain the equinoctial shadow. If, as at Rome, the shadow be eight-ninths of the gnomon, let a line be drawn on a plane surface, in the centre whereof is raised a perpendicular thereto: this is called the gnomon, and from the line on the plane in the direction of the gnomon let nine equal parts be measured. Let the end of the ninth part A, be considered as a centre, and extending the compasses from that centre to the extremity B of the said line, let a circle be described. This is called the meridian. Then of those nine parts between the plane and the point of the gnomon, let eight be allotted to the line on the plane, whose extremity is marked C. This will be the equinoctial shadow of the gnomon.

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From the point C through the centre A, let a line be drawn, and it will represent a ray of the sun at the equinoxes. Extend the compasses from the centre to the line on the plane, and mark on the left an equidistant point E, and on the right another, lettered I, and join them by a line through the centre, which will divide the circle into two semi-circles. This line by the mathematicians is called the horizon. A fifteenth part of the whole circumference is to be then taken, and placing the point of the compasses in that point of the circumference F, where the equinoctial ray is cut, mark with it to the right and left the points G and H. From these, through the centre, draw lines to the plane where the letters T and R are placed, thus one ray of the sun is obtained for the winter and the other for the summer. Opposite the point E, will be found the point I, in which a line drawn through the centre, cuts the circumference; and opposite to G and H the points K and L, and opposite to C, F, and A, will be the point N. Diameters are then to be drawn from G to L, and from H to K. The lower one will determine the summer and the upper the winter portion. These diameters are to be equally divided in the middle at the points M and O, and the points being thus marked, through them and the centre A a line must be drawn to the circumference, where the letters P and Q are placed. This line will be perpendicular to the equinoctial ray and is called in mathematical language the Axon.

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From the last obtained points as centres (M and O) extending the compasses to the extremity of the diameter, two semicircles are to be described, one of which will be for summer, the other for winter. In respect of those points where the two parallels cut that line which is called the horizon; on the right hand is placed the letter S, and on the left the letter V, and at the extremity of the semicircle, lettered G, a line parallel to the Axon is drawn to the extremity on the left, lettered H. This parallel line is called Lacotomus. Finally, let the point of the compasses be placed in that point where this line is cut by the equinoctial ray, and letter the point X, and let the other point be extended to that where the summer ray cuts the circumference, and be lettered H. Then with a distance equal to that from the summer interval on the equinoctial point, as a centre, describe the circle of the months, which is called Manacus. Thus will the analemma will be completed . . . . . “In all the figures and diagrams the effect will be the same, that is to say, the equinoctial as well as the solstitial days, will always be divided into twelve equal parts.” (Book IX, chap. VIII).

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ŚAṄKHA—A type of round building.
(1) Agni-Purāṇa (chap. 104, v. 17-18, see under Prāsāda).
(2) Garuḍa-Purāṇa (chap. 47, v. 21, 23, 28-29, see under Prāsāda).

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ŚAṄKHA-KUṆḌALA—An ornament. (M. LIV. 167, 170, see Bhūshaṇa).

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ŚAṄKHA-PATRA—An ornament. (M. LIV. 170, see Bhūshaṇa).

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ŚATARDHIKA—A pavilion with eighteen pillars. Matsya-Purāṇa, chap. 270, v. 13, see under Maṇḍapa).

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ŚATĀṄGA—A car, a carriage, a war-chariot, (an arm-chair, a sofa). (Raganath Inscrip. of Sundara-pandya, v. 14, Ep. Ind. vol. III. pp. 12, 15).

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See Chullavagga (VI. 2, 4; also VI. 20, 2; VIII. 1, 3) which reads Sattaṅgo. There seems to be another expression, Apasayam, to mean a sofa or arm-chair (see Buddhaghosa's note on ibid. VI. 2, 4).

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ŚATRU-MARDANA—A pavilion with thirty-four pillars. (Matsya-Purāṇa, chap. 270, v. 11, see under Maṇḍapa).

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ŚAMBHU-KĀNTA—A class of eleven-storeyed buildings. (M. XXIX. 2-8, see under Prāsāda).

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ŚAYANA—Lying down, a bed, a building-material, a couch, the recumbent posture, the roof of a house, a class of buildings in which the width (at the bottom) is the unit of measurement, the temples in which the idol is in the recumbent posture.

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A temple (M. XIX. 7-11, see under Apa-saṁchita).

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A bedstead (M. III. 10, 11, 12; XLIV. 74, and colophon).

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A synonym of the roof of a house (M. XVI. 56, 58, see Prachchhādana).

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The wood used in constructing a bedstead (M. XLIV. 74).

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The recumbent posture (M. LXII. 15, LXIII. 47, etc).

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ŚAYANA-MAṆḌAPA—A bed-chamber, sleeping apartments. (M. XXXII. 72, etc).

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ŚARKARĀ—Sugar, a small stone, a pebble, a gravel, sand, any hard particle.

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A material of which idols are made (M. LI. 6, etc., see under Ābhāsa).

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Cf. Mūsalena tu saṁpīḍya śarkarādi-samanvitam । (Suprabhedāgama, XXXI. 110).

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ŚASTRA-MAṆḌAPA—An arsenal, a detached building for the storage of arms.

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ŚĀKHĀ

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—A branch, an arm, a part of a work, a wing, the door-frame, the door-post, the jamb.

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(1) Śākhā-dvaye’pi kāryaṁ sārdhaṁ tat syād udumbarayoḥ ||
Uchchhrāyāt pāda-vistīrṇā śākhā tadvad udumbaraḥ |
Vistāra-pāda-pratimaṁ bāhulyaṁ śākhayoḥ smṛitam ||
Tri-pañcha-sapta-navabhiḥ śākhābhis tat praśasyate |
Adhaḥ-śākhā-chatur-bhāge pratīhārau niveśayet ||

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(Bṛihat-saṁhihā, LIII. 24 ; LVI. 13,14).

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(2) The third and fourth lines of the Bṛihat-saṁhitā quoted above are identical with those in the Matsya-Purāṇa (see chap. 270, v. 20-21).

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(3) Uchchhrāyāt pāda-vistīrṇā śākhās tadvad udumbare ||
Vistārārddhena bāhulyaṁ sarveshāṁ eva kīrtitam |
Tri-pañcha-sapta-navabhiḥ śākhābhir dvāraṁ ishṭadam ||
Adhaḥ-śākhā-chaturthāṁśe pratīhārau niveśayet |
Mithunaiḥ pāda-varṇābhiḥ śākhā-śeshaṁ vibhūshayet ||

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(Agni-Purāṇa, chap. 104, v. 28-30).

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(4) A wing (Dabhoi Inscrip. v. III, Ep. Ind. vol. I. p. 31).

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ŚĀNTIKA

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—(see Utsedha)—A measure, the height which is equal to the breadth.

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(See M. XXXV. 22-28, and cf. Kāmikāgama, L. 24-28, under Adbhuta).

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ŚĀLĀ

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—A hall, a room, an apartment, a house, a stable, a stall. The three terms, Śālā, Maṇḍapa, and Gṛiha, are indiscriminately used to imply houses in general. All of them consist of similar parts and are used for same purposes in fact. Go-śālā (cow-shed) (M. XXXII. 87), pāṭha-śālā (college or school) ; vāji-śālā, gaja-śālā, and mesha-śālā (M. XL. 127-128, etc.) generally indicate a separate house for domestic animals ; while pāka-śālā (kitchen), etc., may imply a hall or room inside a building also.

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(1) Mānasāra (chap. xxxv., named Śālā, 1-404) : In this chapter ‘śālā’ is used mostly in the sense of a house. Śālās imply both temples and residential buildings for the Brahmins, the Kshatriyas, the Vaiśyas and the Śūdras (lines 1-2). Their characteristic features as single buildings :

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Śālāyāḥ parito'lindaṁ prishṭhato bhadra-saṁyutam । 40
Purato maṇḍapopetaṁ . . . . . । 41
Ekāneka-talāntaṁ syāt chūli-harmyādi-maṇḍitam । 47

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Like villages, Śālās are divided into six classes, namely Daṇḍaka, Svastika, Maulika, Chatur-mukha, Sarvato-bhadra, and Vardhamāna (lines 3-4). Some of these with a certain number of halls are stated to be temples, while others varying in the number of rooms are meant for the residences of different castes (32-37). A distinction is made with regard to the number of storeys they should be furnished with (78, 359-373, etc).

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The maximum number of storeys a śālā has is twelve as usual. All the storeys of all these śālās are described in detail (5-401).

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(2) Kāmikāgama (chap. xxxv. 1-193a) : Śālās are meant to be the dwellings of the Brahmins and others (v. 1-2) :

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Eka-dvi-tri-chatuḥ-sapta-daśa-śālā prakīrtitāḥ ।
Tad-ūrdhaṁ tri-tri-vṛidhyā tu yāvad ishṭaṁ pragṛihyatām ॥
Tā'eva mālikāḥ proktā mālā-vat kriyate yataḥ ॥

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Then follow the measurement (v. 3-12), and the āyādi-shad-varga (v. 13-20). The different parts of the Śālā :

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Adhishṭhānaṁ cha pādaṁ cha prastaraṁ karṇaṁ eva cha ।
Śikharaṁ stūpikā chaiva śālāṅgam iti kathyate ॥ 21

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The measurement of the base, pillar, entablature, tower, finial and dome is given next (v. 22-32).

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The wall is also described (v. 32, 33) :

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Tri-hastāntaṁ tu vistāro bhittīnāṁ parikīrtitaḥ ॥
Mūla-bhitter idaṁ mānam ūrdhve pādārdha-hīnakam ।
Anyonyam adhikā vāpi nyūnā vā bhittayaḥ samāḥ ॥

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The groups of Śālās are described (v. 34-36).

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The terraces (alinda) are also described (v. 36-38) :

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Āsāṁ agre tu alindāḥ syuḥ pradhāne vā viśeshataḥ ।
Eka-dvi-tri-chatush-pañcha-shaṭ-saptālinda saṁyutā(-ā)ḥ ॥
Prishṭhe pārśve tathaiva syuḥ ishṭa-deśe athavā punaḥ ।

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The courtyard (prāṅkaṇa or prāṅgaṇa) is described (see v. 39-42). The adytum, the open quadrangle, and the upper storey, etc., are also described (v. 45-57). This section is closed with the statement that the description of śālās given above is but general characteristics (58).

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This is followed by a brief reference to the uses of śālās :

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Taitilānāṁ dvi-jātīnāṁ pāshaṇḍāśramiṇām api ।
Hasty-aśva-ratha-yodhānāṁ yāga-homādi-karmasu ।
Devānāṁ bhū-patīnāṁ cha nṛitta-gītādi-karmasu ॥ 58

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Then follow the architectural and other details of the storeys which number as many as sixteen (59-86) :

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Evam eva prakāreṇa kuryād āshoḍaśa-kshmakam ॥ 86

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The śālās are, like the villages and towns, classified (87-88) :

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Ādyam tu sarvato-bhadraṁ dvitīyaṁ vardhamānakam ।
Tritīyaṁ svastikaṁ proktaṁ nandyāvartaṁ chaturthakam ॥
Charukaṁ (? Ruchakaṁ) pañcham-(aṁ) vidyāch chhālānām api(-abhi)dhānakam ॥

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Details of these śālās are given next (v. 89-96).

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Maṇḍapas and śālās are distinguished from each other :

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Maṇḍapaṁ tu vidhātavyaṁ śālānāṁ agra-deśake ॥ 96a

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The remaining portion of the chapter deals with some constituent members of śālās, such as the pīṭhikā, bhadra, khalūrikā (103, 117-118), gopura (124a), chūli-harmya (125), aṅkaṇa (131), parigha (132a), vaṁśa (147, 149), piṇḍa (158), etc.

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The stone-pillars and stone-walls are stated not to be built in residential śālās or buildings (161) :

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Śilā-stambhaṁ śilā-kuḍyaṁ narāvāse na kārayet ।

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The drains (jala-dvāra), etc., are next described.

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The chapter closes with an account of the rules regarding the situation of halls like the drawing room (āsthāna-maṇḍapa, v. 191), kitchen (v. 176-178), bedroom (179), etc.

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Sarvadā bhinna-śālāsu sandhi-karma na kārayet ॥ 157a
Devatā-sthāpanaṁ piṇḍaṁ śālāsu na vidhīyate ॥ 158

v1.c6.s30.102

Ibid. l. 90 (definition) :

v1.c6.s30.103

Vaṁśādir aṁśa-rahitā śikhara-stūpikānvitā(ḥ) ।
Nāsikā-mukha-paṭṭāṁśā śāleti parikīrtitā ॥

v1.c6.s30.104

(3) Dhana-dhānyaṁ cha vāyavye karmina-śālāṁ tato bahiḥ ।

v1.c6.s30.105

‘ The treasury and granary should be built at the north-west, outside that should be the office.’
(Matsya-Purāṇa, chap. 256, v. 35).

v1.c6.s30.106

(4) Saṁpādaya padma-nidhe-(ḥ) śālāṁ svarṇa-mayīṁ kuru ॥

v1.c6.s30.107

Rathasyeśāna-dig-bhāge śālāṁ kṛitvā suśobhanām ।
Tan-madhye maṇḍapaṁ kṛitvā vediṁ tatra sunirmalām ।
(Skanda-Purāṇa, Vaishṇava-khaṇḍa, II. chap. 25, v. 3, 26).

v1.c6.s30.108

(5) Mānavānāṁ gṛihā proktā vasavas te kakub-gatāḥ ।

v1.c6.s30.109

Saṁsthāna-bhedena te jñeyāḥ pañchadhā syuḥ pramāṇataḥ ॥
Svayoni-vyāsa-gatayo dig-vidikshu cha saṁsthitāḥ ।
Bhinna-śālā cha sā proktā manujānāṁ śubha-pradāḥ ॥
Dig-vidikshv-eka-yonisthā paryastena tathaiva cha ।
Jñeyā chatur-śāleti śilpa-śāstra-nidarśibhiḥ ॥
(Vāstu-vidyā, ed. Śāstri, VIII. 1-3)

v1.c6.s30.110

(6) Pūrva-dakshiṇaṁ bhāgaṁ mahānasaṁ hasti-śālāṁ koshṭhā-gāraṁ cha ।

v1.c6.s30.111

Paśchimottaraṁ bhāgaṁ yāna-ratha-śālā ।

v1.c6.s30.112

(7) Śālā-tri-bhāga-tulyā kartavyā vīthikā bahir bhavanāt।

v1.c6.s30.113

“Outside the dwelling one should make a gallery, being in width a third of the hall.”

v1.c6.s30.114

(Bṛihat-saṁhitā, LIII. 20, see J. R. A. S., N. S., vol. VI. p. 283).

v1.c6.s30.115

(8) Vyākhyāna-śālā—hall of study. (Bheraghat Inscrip. of Alhanadevi, v. 28, Ep. Ind. vol. II. pp. 13, 16).

v1.c6.s30.116

(9) Teneyaṁ kāritā śālā śrīviśālā monoramā। Dhātreva svechchhayā sṛishṭiḥ sthāpitādisura-trayaḥ ॥ Śālā Manovatīvaishā Brahma-yuktā virājate। Atra vidyārthinaḥ santi nānā-janapadodbhavāḥ ॥

v1.c6.s30.117

“He got this school made here, magnificent in its splendour and handsome, as it were, made by the Creator after his own will, in which he placed the three principal gods. This school shines forth like Manovatī (a mythical town on mount Meru) joined by Brahman; here there are scholars born in various lands.”
“To judge by the description of it, the Śālā must have been an establishment of some importance.”

v1.c6.s30.118

(Salotgi Pillar Inscrip. no. A, v. 16, 17, Ep. Ind. vol. IV. pp. 60, 61, 63, 58, note 5).

v1.c6.s30.119

(10) Go-śālā—cow-shed (Three Inscrip. from Travancore, no. B, line 3, Ep. Ind. vol. IV. p. 203).

v1.c6.s30.120

(11) Nāṭya-śālā—a hall for religious music (?dancing) built in front of the Durgā temple. (Dirghasi Inscrip. of Vanapati, line 15, Ep. Ind. vol. IV. pp. 316, 318).

v1.c6.s30.121

(12) Bhakta-śālā—an almshouse or place for the distribution of food. (Assam Plates of Vallabhadeva, v. 13, Ep. Ind. vol. V. pp. 184, 183, 187), (13) Chakre śrī-Aparājiteśa-bhavane śālā tathāsyāṁ rathaḥ Kailāsa-pratimas triloka-kamalālaṁkāra-ratnochchayaḥ ।

v1.c6.s30.122

“ For the temple of Aparājiteśa he provided a hall with a car richly decked with precious stones.”

v1.c6.s30.123

(The Chahamanas of Naddula, no. C, Sundha hill Inscrip. of Chachigadeva, v. 52, Ep. Ind. vol. IX. pp. 78, 74).

v1.c6.s30.124

(14) Chatu(ḥ)-śālāvasadha-pratiśraya-pradena ārāma-taḍāga-uda-pāna-kareṇa ।

v1.c6.s30.125

“ Who has given the shelter of quadrangular rest-houses and made wells, tanks, and gardens.”

v1.c6.s30.126

(Nasik Cave Inscrip. no. 10, line 2 f., Ep. Ind. vol. VIII. pp. 78, 79).

v1.c6.s30.127

(15) “ Caused to be built in stone on the summit japa-śāle, satra, and a fort with bastion.”

v1.c6.s30.128

(Ep. Carnat. vol. X. Bagepalli Taluq, no. 68, Transl. p. 240).

v1.c6.s30.129

(16) “ In the antarāla (or interior) they erected a most beautiful raṅga-maṇṭapa, and a fine chandra-śāle (or upper storey) according to the directions given by the King Tīmendra.”

v1.c6.s30.130

(Ep. Carnat. vol. XII. Pavugada Taluq, no. 46, Transl. p. 46, line 14 f.; Roman text, p. 203, v. 9).

v1.c6.s30.131

(17) “ By him this college (Śālā) has been caused to be constructed (established), rich, spacious and beautiful, . . . . . And this college full of intelligence is resplendent with Brāhmaṇas. Here there are scholars born in various districts. For their subsistence is (hereby) provided.” (cf. no. 9 above).

v1.c6.s30.132

(Salotgi Inscrip. Ind. Ant. vol. I. p. 210, c. 2, para 1).

v1.c6.s30.133

(18) Śāleyaṁ vividha-pravāsi-manuja-prājyopakāra-kshamā rathyā chatvara-ramya-koshṭa-vilasad-vātāyanā ślakshṇa-bhūḥ । Nānā-deśa-samāgatān pathi pariśrāntān asaṅgrāhiṇo nityaṁ bhojana-vāsa-dāna-vidhinā kāmānugān toshayet ॥ (Inscrip. from Nepal, no. 23, Inscrip. of Queen Lalita-tri-pura-Sundarī, v. 4, second series, Ind. Ant. vol. ix. p. 194).

v1.c6.s30.134

(19) “The building, represented in the plate as adjoining the temple, is a dharma-śālā or house of rest, where pilgrims of good (?) caste receive board and lodging gratis for a fixed period.” (Ind. Ant. vol. xvi. p. 11. c. 2, line 1 f).

v1.c6.s30.135

(20) “Erected a stone hall for gifts (dāna-śālā) in Jinanāthapura (a suburb of Śrāvaṇa-Belgola).” (Ep. Carnat. vol. ii. Inscrip. on Chandragiri, no. 40, Transl. p. 122, line 20 ; Roman text, p. 10, line 4 from bottom upwards).

v1.c6.s30.136

(21) “His mother .......and his sister.... ....... erected a paddi-śālā in his memory.” (Ep. Carnat. vol. ii. no. 51, Transl. p. 129, last para ; Roman text, p. 34, last three lines, Introduction p. 51, para 3).

v1.c6.s30.137

(22) Māḍida paḍaśāle (pada or pāda-śālā)—Mr. Rice translates it by verandah. (Ep. Carnat. vol. iii. Mysore Taluq, no. 59, Roman text, p. 13, Transl. p. 6).

v1.c6.s30.138

(23) “He was pleased to set with precious stones the Kāndalur hall (sālai).” (Ep. Carnat. vol. iii. Tirumakūḍlu-Narasipur Taluq, no. 35, Roman text, p. 147, line 1, Transl. p. 74, line 1 f).

v1.c6.s30.139

(24) Endowed it (basadia or Jaina temple) with Arhanahaḷḷi (a village or town), together with a fine tank, a street with a hall for gifts (dāna-śālā) in the middle, two oil-mills and two gardens." (Ep. Carnat. vol. iv. Kṛishṇarājapeṭ Taluq, no. 3, Transl. p. 99, Roman text, p. 159, last three lines).

v1.c6.s30.140

(25) Out of love for (the god) Chennigarāya, erected the Yāga-śāle. (Ep. Carnat. vol. v. part I, Belur Taluq, no. 13, Transl. p. 47, Roman text, p. 107).

v1.c6.s30.141

(26) "Śrī-Gopāla-svāmiyavara-nava-raṅga-paṭṭa-śāle prākāra-vanu kaṭṭisi." For the god Gopāla . . . . . he erected the nava-raṅga, the paṭṭa-śālā, and the enclosure wall . Nava-raṅga prākāra-paṭṭa śāle-samasta-dharmma—"this nava-raṅga, enclosure wall and paṭṭa-śālā and all other work of merit were carried out by . . . . . " (Ep. Carnat. vol. v. part I, Channaraypatna Taluq, no. 185, Roman text, p. 467, Transl. p. 205).

v1.c6.s30.142

(27) "The Virūpāksha-śālā was erected to the temple." The inscription is 'on the floor of the maṇṭapa in front of the Virabhadra temple. Śālā apparently means here a maṇḍapa or detached building (pavilion) where the god Virūpāksha is installed'. (Ep. Carnat. vol. vi. Koppa Taluq, no. 4, Transl. p. 76, Roman text, p. 166).

v1.c6.s30.143

(28) "To the thousand of Gautamagrāma were given three śālās (halls or public rooms) to continue as long as moon and stars." Śāle or śālā in the sense of a hall or house has been used in this inscription more than twenty-five times. (Ep. Carnat. vol. viii. Shikarpur Taluq, no. 45 (bis), Transl. pp. 49, 50; Roman text, pp. 97-98).

v1.c6.s30.144

ŚĀLĀ-GṚIHA—A dwelling house, a type of building.

v1.c6.s30.145

A type of rectangular building :

v1.c6.s30.146

(1) Agni-Purāṇa (chap. 104, v. 16-17, see under Prāsāda).

v1.c6.s30.147

(2) Garuḍa-Purāṇa (chap. 47, v. 21-22, 26-27, see under Prāsāda).

v1.c6.s30.148

ŚĀLĀṄGA—The limbs of the śālā (hall or house), the essential parts of a house comprising the basement, pillar, entablature, tower, finial and dome.

v1.c6.s30.149

Adhishṭhānaṁ cha pādaṁ cha prastaraṁ karṇaṁ eva cha ।
Śikharaṁ stūpikā chaiva śālāṅgam iti kathyate ॥
(Kāmikāgama, xxxv. 21).

v1.c6.s30.150

ŚĀLĀ-MĀLIKĀ—A class of buildings, a type of hall. (Kāmikāgama, xxxv. 6, see under Mālikā).

v1.c6.s30.151

ŚĀSANA—An architectural member, a plate, a part of an enclosing wall.

v1.c6.s30.152

Tad (mukha-bhadra)-agre vātha pārśve cha kuryāt sopāna-bhūshaṇaṁ ।
Tasya (maṇḍapasya) madhye cha raṅge tu mauktikena prapānvitam ।
Tan-madhye śāsanādīnāṁ toraṇaṁ kalpa-vṛikshakam ।
(M. xxxiv. 217-219).

v1.c6.s30.153

ŚIKHARA—The top, an apex, a spire, a cupola, the lower part of the finial, a spherical roof rising like an inverted cup (Latin cupa) over a circular, square or multangular building, a small tower or turret.

v1.c6.s30.154

Above the dome (stūpi) are built in order Śikhara, Śikhā, Śikhānta, and Śikhāmaṇi.

v1.c6.s30.155

(1) Small towers or turrets (Bṛihat-saṁhitā, LVI. 21, J. R. A. S., N. S., vol. vi. p. 319).

v1.c6.s30.156

(2) See M. xviii. 276, xix. 51, etc.

v1.c6.s30.157

(3) > Pādoktaṁ sarva-mānaṁ tu śikharo'pi vidhīyate ॥

v1.c6.s30.158

Dhruva-vidhāna-rītyā vā śikharaṁ parikalpayet ॥

v1.c6.s30.159

The synonyms : Śikharaṁ śiraḥ mūrdhā cha śikhā mauliś cha muṇḍakam । Śīrshaṁ kam iti vijñeyaṁ śiro-vargasya paṇḍitāḥ ॥ (Ibid. l. 206).

v1.c6.s30.160

(4) Vānarendra-gṛiham . . . . . śukla-prāsāda-śikhiraiḥ kailāśa-śikharopamaiḥ । (Rāmāyaṇa, iv. 33, 15, see also iv. 26, 31 ; vi. 41, 88, under Prāsāda).

v1.c6.s30.161

(5) Spire : Devuniki śikharamu gaṭṭimchi śikhara-maṁṭapa-gopuralu । (Kondavidu Inscrip. of Krishnaraya, v. 27, Ep. Ind. vol. vi. pp. 237, 232).

v1.c6.s30.162

(6) Mūla-śikhare cha kanaka-maya-dhvaja-daṁḍasya dhvajāro-paṇa-pratishṭhāyāṁ kṛitāyāṁ—"also of the hoisting of the flag on the golden flag-staff on the original spire." (The Chahamanas of Marwar, no. xix, Jālor stone Inscrip. of Samarasimhadeva, line 4 f., Ep. Ind. vol. xi. p. 55).

v1.c6.s30.163

(7) Idu-rajatādri hema-śikhara-pratipattiyan-Iśānīye pettudu Harahāsa-kalpa-taru keṁdaḷirindesev-agra-bhāgadoḷ-puḍidud Umādhinātha-sita-gātra-sapiṁga-suṭuṁga-juṭadondo-ḍavenīpa Svayambhū-śiva-gehada poiṁgaḷaśaṁ sa-maṁgaḷaṁ ॥ "The golden spire, with its auspicious ornament of this house of Svayambhū-Śiva is such that it may be said that this is the silver mountain which has obtained, by the gift of Iśa, the possession of a golden summit ; it is a tree of desire on (the white pile of) Hara's laughter, (namely, the mountain Kailāsa), crowned by a summit radiant with young red spouts, in it there is combined the unique substance of the white body and the tawny towering matted hair of the Lord of Umā." (Inscrip. from Yewur, B. of A.D. 1017, v. 98, Ep. Ind. vol. xii. pp. 282, 289)

v1.c6.s30.164

(8) Prāsādaṁ ūrddhva-śikhara-sthira-hema-kumbham।

v1.c6.s30.165

"(Into) the temple (which by the stately display of) firm golden capitals upon lofty spires . . . . . "
(Bhuvaneswar Inscrip. v. 15, line 11, Ep. Ind. vol. XIII. pp. 152, 154).

v1.c6.s30.166

(9) Vistīrṇṇa-tuṅga-śikharam—"(a temple having) broad and lofty spire."

v1.c6.s30.167

Manoharaiḥ-śikharaiḥ—with (its) charming spires.
(Mandasor stone Inscrip. of Kumaragupta, lines 17, 20, C. I. I. vol. III. F. G. I. no. 18, pp. 83, 86, 87).

v1.c6.s30.168

(10) "For this god Prasanna-Vīrūpāksha, a temple, enclosing wall, gopura, finial (śikhara) covered with gold, a Manmatha tank, decorations and illuminations . . . . . "

v1.c6.s30.169

(Ep. Carnat. vol. X. Mulbagal Taluq, no. 2, Roman text, p. 82, Transl. p. 71).

v1.c6.s30.170

The same word in a similar sentence is translated by 'tower' in the following inscription:

v1.c6.s30.171

(11) "For the god Prasanna-Someśvara having restored the temple, enclosure, tower (śikhara), Manmatha tank, the endowed villages, the maṇṭapas for alms, and all other religious provisions."

v1.c6.s30.172

(Ibid. no. 18, Roman text, p. 87, Transl. p. 75).

v1.c6.s30.173

(12) Varadaraja-devara sikhara (śikhara)—"the spire of Varadarja's temple."

v1.c6.s30.174

(Ibid. Malur Taluq, no. 4, Roman text, p. 187, Transl. p. 156).

v1.c6.s30.175

(13) "And erecting a stone pillar, according to the rules set up the spire or tower (śikhara)."

v1.c6.s30.176

(Ibid. vol. XII. Pāvugada Taluq, no. 46, Transl. p. 122, line 16; Roman text, p. 203, v. 10).

v1.c6.s30.177

(14) Garbha gṛiha-sthita-maṇṭapa-śikharaṁ—"the ruined tower over the shrine (of the god Arkanātha)." (Ibid. vol. III. Maḷavaḷḷi Taluq, no. 64, Roman text, p. 127, line 3, Transl. p. 63).

v1.c6.s30.178

(15) "Śik(h)ara—Applied to the summit of a tower." Rea. (Chalakyan architecture, Arch. Surv. new Imp. series, vol. XXI. p. 39).

v1.c6.s30.179

(16) "The platform on which this temple stands is approached by twelve steps, and six more lead to the sanctum, over which rises a tall dome or truncated sikri (śikhara)." (Cunningham, Arch. Surv. Reports, vol. XXIII. p. 135).

v1.c6.s30.180

(17) "Śikhara (sikar, sikri)—Steeple of temple." (Vincent Smith, Gloss., loc. cit., to Cunningham's Arch. Surv. Reports).

v1.c6.s30.181

ŚIKHĀ—The lower part of the finial, pinnacle or small turret-like termination. Śikhā is the upper part, and Śikhara, the lower: Śikharordhva-śikhottuṅgaṁ stūpī-traya-samaṁ eva cha। Prastarādi-śikhāntaṁ syād gaṇya-mānaṁ pravakshyate। (M. XXXIII. 141, 144, etc).

v1.c6.s30.182

ŚIKHĀNTA—The finial (Latin finis), the top or finishing portion of a pinnacle. (M. XI. 119, etc).

v1.c6.s30.183

ŚIKHĀ-MAṆI—The crest-jewel, the top end of the finial, the apex. (M. XLIX. 85, LXVII. 31, etc).

v1.c6.s30.184

Cf. Śiro-ratna—crest-jewel. (Deopara Inscrip. of Vijayasena, v. 14, Ep. Ind. vol. I. pp. 308, 313).

v1.c6.s30.185

ŚIBIKĀ—A synonym of yāna or conveyance, a litter, a palanquin. (M. III. 9, etc).

v1.c6.s30.186

ŚIBIKĀ-VEŚMA—A type of rectangular building.
(1) Agni-Purāṇa (chap. 104. v. 16-17, see under Prāsāda).

v1.c6.s30.187

ŚIBIRA—A camp, a royal residence, a fortified city.

v1.c6.s30.188

Samā (sāma)ntānāṁ samṛiddhānāṁ yat sthānaṁ śibiraṁ smṛitam |
Gaja-vāji-samāyuktaṁ senā-sthānaṁ tad eva hi ||

v1.c6.s30.189

(Kāmikāgama, xx. 11).

v1.c6.s30.190

ŚIRAS—The head, the finial, the top, the summit, the pinnacle. (M. xv. 231, etc., LVII. 54, etc).

v1.c6.s30.191

ŚIRASTRAKA(-STRĀṆA)—A head-gear, a helmet. (M. XLIX. 13, etc., see Bhūshaṇa).

v1.c6.s30.192

ŚIRĀLAMBA—A crowning ornament of a column. (M. xv. 101, see Stambha).

v1.c6.s30.193

ŚILĀ-KARMA—Masonry, the art of building in stone, the stone-work.

v1.c6.s30.194

Sugana raje-Dhanabhūtana kāritaṁ toraṇaṁ silākammamto cha upaṁno (śilā-karmāntaś-chotpannaḥ) |
“During the reign of the Suṅgas (Śuṅgas) (this) gateway was erected and the masonry finished by Dhanabhuti.”

v1.c6.s30.195

(Suṅga Inscrip. of the Bharhut Stupa, line 3 f., Ind. Ant. vol. xiv. pp. 138, 139; no. 1. vol. xxi. pp. 227).

v1.c6.s30.196

ŚILĀDHIVĀSANA—Preparation of stones for building, the worship of stones for building.

v1.c6.s30.197

Śilādhivāsana(ḥ)-karmma yathāvidhi saṁpādya tasminn-eva śake bhādra-kṛishṇa-navamyāṁ śukle’ śilā-praveśaṁ vidhāya....... |
“The worship of the stones for the building.” Dr. Bühler and Bhagvanlal Indraji.

v1.c6.s30.198

This interpretation of Śilādhivāsana does not seem to be appropriate. The term may refer to some processes or ceremonies similar to those in connection with Śilā-saṁgraha or collecting and selecting stones for buildings. (Inscrip. from Nepal, no. 23, Inscrip. of Queen Lalita-tri-pura-sundarī, line 14, Ind. Ant. vol. ix. pp. 193, 194, c. 2).

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