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) v6.c40.s12.t12: Chapter XXXV: The Storeyed Mansion (Śālā-vidhāna)
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) v6.c40.s12.t12
- Language
- English
Chapter XXXV: The Storeyed Mansion (Śālā-vidhāna)
v6.c40.s12.t12.2
The Storeyed Mansions consist of rows of buildings varying from one to ten. The blocks of buildings varying in number of storeys up to twelve are artistically joined up. They are classified under six main groups called *daṇḍaka*, *svastika*, *maulika*, *chatur-mukha*, *sarvatobhadra*, and *vardhamāna*. Each of these is again subdivided into several types: the arrangement of the *daṇḍaka* mansion, for instance, is described under eight varieties. The *daṇḍaka* is an isolated mansion and consists of a single row of buildings and would look like a stick (*daṇḍaka*). The *svastika* mansion is plough-shaped and consists of two rows of buildings. The *maulika* mansion is shaped like a winnowing basket and consists of three rows of buildings. The *chatur-mukha* mansion is four-faced and consists of four rows of buildings. The *sarvatobhadra* mansion consists of seven rows of buildings, and the *vardhamāna* of ten rows. The huge buildings are naturally meant for kings, to the nine classes of whom they are assigned in accordance with the importance of the mansions and the rank of the king. But they are also stated to be used by the gods, the Brāhmaṇas, the Kshatriyas, the Vaiśyas, the Śūdras, the ascetics, the hermits, the priests, the Buddhists, the warriors fighting with the help of the horse, the elephant, and the chariot, the artists, and the courtesans. The lay-out, architectural members with dimensions, ornaments, and other details are fully described.
v6.c40.s12.t12.3
A special feature of the present chapter is the consideration of the times and season proper for the building of a *śālā*. Certain months and seasons are stated to be quite unsuitable for this purpose. Astrological and ritualistic considerations form another peculiarity of this chapter. Some classes of *śālās* are said to suit particular people born under the influences of certain planets and stars.
v6.c40.s12.t12.4
The chapter closes with an account of the rules of *shaḍ-varga* as applied to *śālās*, and with an enumeration of the various parts of a *śālā*.
v6.c40.s12.t12.5
THE SITUATION AND DIMENSIONS OF DWELLING HOUSES
v6.c40.s12.t12.6
(*Gṛiha-māna-sthāna-vinyāsa*)
v6.c40.s12.t12.7
The main object of the chapter is to describe the arrangement and situation of houses in the compound. The breadth of a house is said to be of five kinds, namely, from two or three *daṇḍas* to ten or eleven *daṇḍas*, the increment being by two *daṇḍas*. The length may be equal to twice the breadth. Houses are stated to be built in a village, town, port (*pattana*), grove, or hermitage, near a hill or mountain, or on the bank of a river, etc.
v6.c40.s12.t12.8
In Chapter XXXIV various sorts of *maṇḍapas* have been stated to be located in different parts of the five courts into which the whole compound of a temple is divided. In the present chapter, structures intended for various purposes are located in the different squares into which an inhabited area is divided, according to the *parama-śādhika* plan described in Chapter VII, called *Pada-vinyāsa*.
v6.c40.s12.t12.9
The *Brahma-sthāna*, or the central square, is stated to be unfit for a residential building. The temple of the family god is generally built in this part. Round this are constructed the dwelling-houses for the master of the family, his wife and children, and servants, sheds for cows, horses, poultry, etc., the kitchen and dining hall, etc., rooms for guests, for reading or study, for the daily sacrifices of the upper caste people, for amusements and music, for the dancing girls, and for all other domestic purposes. The arrangement of these different structures is, however, slightly different according to the caste and social position of the family. But the general plan of the dwelling-houses for a family is the same in all cases.
v6.c40.s12.t12.10
THE FIRST ENTRY INTO THE HOUSE (*Griha-praveśa-vidhāna*)
v6.c40.s12.t12.11
The ceremonies in connexion with the opening of and first entry into a house are described in detail. An auspicious day and moment, and the worship and sacrifice in this connexion, are still usually observed in India. The masters of the ceremonies are stated to be the *sthapati* and the *sthāpaka*. They lead the procession in circumambulating the village and the compound before the ceremonial entry into the house. The head of the family and his consort are usually the chief figures in these affairs. After completing the worship and sacrifice, a prayer is offered to the guardian angel of the house (*Griha-Lakshmī*) to confer male offspring, wealth, and long life, on the master of the house.¹ After the solemn entrance into the house has been performed, the householder should feed the Brahmans, and present the architects and their followers with rich gifts.
v6.c40.s12.t12.12
¹ The *mantra* to be recited runs: