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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) v6.c40.s8: Brāhmaṇas and Sūtras

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.s8

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English

Brāhmaṇas and Sūtras

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The *Śulva-sūtras*, which are but the supplementary portions of the *Kalpa-sūtras*, treating of the measurement and construction of the different *vedis* or altars, furnish us with some interesting structural details of the *agnis*, the large altars built of bricks. The construction of these altars, which were required for the great *Soma* sacrifice, seems to have been based on sound scientific principles and was probably the precursor of the temple which later became the chief feature of Hindu architecture.

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These altars could be constructed in different shapes, the earliest enumeration of which is found in the *Taittirīya-Saṁhitā*.¹ Following this enumeration,² Baudhāyana and Āpastamba furnish us with full particulars about the shape of all these different *chitis* (altars) and the bricks which were employed for their construction. Everyone of these altars was constructed of five layers of bricks, which together came up to the height of the knee; in some cases ten or fifteen layers, and proportionate increase in the height of the altar, were prescribed. Every layer in its turn was to consist of two hundred bricks, so that the whole *agni* (altar) contained a thousand; the first, third, and fifth layers were divided into two hundred parts in exactly the same manner; a different division was adopted for the second and the fourth, so that one brick was never laid upon another of the same size and form.

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¹ V, 4, 11.

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² (i) *Chaturaśra-śyena-chit*—so called because it resembles the form of a falcon and the bricks out of which it is composed are all square-shaped.
(ii) *Kaṅka-chit*—in the form of a heron (cf. Burnell, Cat. 29, of a carrion kite) is the same as *śyena-chit* except the two additional feet.
(iii) *Alaja-chit*—is the same except the additional wings.
(iv) *Prauga-chit*—is an equilateral triangle; and the
(v) *Ubhayataḥ-Praugachit*—is made up of two such triangles joined at their bases.
(vi) *Ratha-chakra-chit*—is in the form of a wheel, (i) a massive wheel without spokes, and (ii) a wheel with sixteen spokes.
(vii) *Droṇa-chit*—is like a vessel or tube, square or circular. (viii) *Parichayya-chit*—has a circular outline and is equal to the *Rathachakra-chit*, differing in the arrangement of bricks which are to be placed in six concentric circles.
(ix) *Samūhya-chit*—is circular in shape and made of loose earth and bricks.
(x) *Kūrma-chit*—resembles a tortoise and is of a triangular or circular shape. Compare Thibaut, *J.A.S.B.*, 1875, part I.

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'The first altar covered an area of 7½ *purushas*, which means 7½ squares, each side of which was equal to a *purusha*, i.e. the height of a man with uplifted arms. On each subsequent occasion the area was increased by one square *purusha*. Thus, at the second layer of the altar one square *purusha* was added to the 7½ constituting the first *chiti* (altar), and at the third layer two square *purushas* were added, and so on. But the shape of the whole and the relative proportion of each constituent part had to remain unchanged. The area of every *chiti* (altar), whatever its shape might be—falcon, wheel, tortoise, etc.—had to be equal to 7½ square *purushas*.'¹

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¹ Thus squares had to be found which would be equal to two or more given squares, or equal to the difference of two given squares; oblongs were turned into squares and squares into oblongs. Triangles were constructed equal to given squares or oblongs and so on. A circle had to be constructed, the area of which might equal as closely as possible that of a given square. *See* illustrations in *The Pandit*, new series, June, 1876, no. 1, Volumes I and IV; 1882, old series, June, 1874, no. 97. Volumes IX and X, May, 1876.

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Frequent mention is made also of villages, towns and forts,² and cities with 'hundred enclosures or fortifications' are referred to.³ On this Muir remarks that, 'although they are only alluded to as figurative expressions of the means of protection afforded by the gods, they no doubt suggest the idea of forts consisting apparently of a series of concentric walls, as actually existing in the country at that time.'⁴

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² *R.-V.*, I, 58, 8; 144, 1; II, 20, 8; IV, 27, 1; 30, 20; VIII, 3, 7; 15, 14; 89, 8; 95, 1.

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³ *Ibid.*, I, 166, 8; VII, 15, 14.

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⁴ Muir, *Sanskrit Text*, V. 451.

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From references like these, and in consideration of the prosperous condition of Indian architecture of the pre-Vedic age as disclosed by the discoveries made at Mohenjo-daro and other places, it may be safely concluded that the authors of the Vedic literature 'were not ignorant of stone forts, walled cities, stone houses, carved stones, and brick edifices.'

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LIST OF BRICKS USED IN ŚYENA-CHIT ALTAR

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(1) Indrambi; (2) Pṛthi; (3) Bhūṛashi; (4) Sūrasi; (5) Jāsteya; (6) Birāṭ; (7) Samrājajyo; (8) Bṛihashpa; (9) Agneryā; (10) Devārāma; (11) Madhuśyāmādha; (12) Madhuścha; (13) Āshaḍhā; (14) Udamyaśrushmā; (15) Yāstejaḥ; (16) Machhande; (17) Pramāchhandaḥ; (18) Pratīmā; (19) Aratrīvi; (20) Birāṭ-chhandasta; (21) Gāyatri-chhandastajā; (22) Trishṭup-chhandasta-chhid; (23) Jagatī-chhandanista; (24) Anushṭup; (25) Ushṇihā; (26) Paṁkti-śchaṁ; (27) Bṛihati; (28) Māchhaṁ; (29) Pramāchhaṁ; (30) Pratīmā; (31) Aratrīv; (32) Birāṭa-chhaṁ; (33) Gāyatrī-chhaṁ; (34) Trishṭupchhaṁ; (35) Jagatichhaṁ; (36) Anushṭup; (37) Ushṇihā; (38) Paṁkti; (39) Bṛihati; (40) Māchhanda; (41) Pramāchhandaḥ; (42) Pratīmā; (43) Aratrī; (44) Biraṭachhaṁ; (45) Gāyatrīchhaṁ; (46) Trishtupachhaṁ; (47) Jagatī-chhaṁ; (48) Anushṭup; (49) Ushṇi; (50) Paṁkti-chhaṁ; (51) Bṛihati; (52) Apāṁtve; (53) Apāṁ-tvodma; (54) Apāṁtvāta; (55) Apāṁtvā; (56) Apāṁtvāya; (57) Arṇave; (58) Samudre; (59) Salile; (60) Apaṁksa; (61) Apāṁsa; (62) Apāṁtvā; (63) Apāṁtvā; (64) Apāṁtvāyu; (65) Apāṁtvāyo; (66) Gāyatrī; (67) Apāṁtvā; (68) Trishtup; (69) Jagatī; (70) Anushṭup; (71) Paktiśchhaṁ; (72) Āraveṁvā; (73) Āyoshkṛi; (74) Āyoshpatva; (75) Vish; (76) Bṛihaspataye; (77) Adhmasaṁ; (78) Ṛitasadasi; (79) Salya-sadasi; (80) Tejaḥsadasi; (81) Vayaḥ-sadasi; (82) Yaśaḥ-sadasi; (83) Gṛiṇo; (84) Dhāmāsi; (85) Sanirasi; (86) Ritirasi; (87) Śakti; (88) Bhūtīrasi; (89) Karmāsi; (90) Gudosbi; (91) Kshatraṁpā; (92) Kshatraṁpinva; (93) Kshatraṁjiṅva; (94) Kshatraṁyachha; (95) Kshatraṁdṛiṅgaha; (96) Kshatramasi; (97) Viśveshutvā; (98) Viśveshutvā; (99) Viśveshutvādi; (100) Viśveshutvā; (101) Viśvāsutvā; (102) Viśvāsutvā; (103) Viśveshutvā; (104) Viśvāsutvā; (105) Viśvāsutvā; (106) Divisi; (107) Svarjiṁdasi; (108) Pūtanājid; (109) Bhūrijid; (110) Abhijid; (111) Viśvajid; (112) Sarvajid; (113) Satrājid; (114) Dhanajid; (115) Bhābhasī; (116) Vishpābhasī; (117) Prastrābhasī; (118) Sepatnaha; (119) Abhimati; (120) Arati; (121) Yātuhanaṁ; (122) Piśāchaha; (123) Rakshohaṇaṁ; (124) Śatruhanaṁ; (125) Udvadasī; (126) Ūditirasi; (127) Udatyasi; (128) Ātrumamā; (129) Ātrāmaṁtya; (130) Ākāntira; (131) Saṁkramamānā; (132) Saṁkrāmaṁ; (133) Saṁkrānti; (134) Sarmyāsi; (135) Svarasi; (136) Ishisī; (137) Urjisi; (138) Bhagesīda; (139) Draviṇesīda; (140) Sabhṛitesīda; (141) Pṛithivyāya; (142) Vishṇopṛishve; (143) Iḍāyāpaḥ; (144) Dhṛitavatisi; (145) Piṇvamave; (146) Saṁvatsare; (147) Parivatsare; (148) Idāvatsa; (149) Iduvatsare; (150) Idvatsare; (151) Vatsaresī; (152) Ekaṁsyāṁ; (153) Daśāsu; (154) Śateṁsī; (155) Sahasre; (156) Ayute; (157) Niyute; (158) Prayutesī; (159) Arbude; (160) Nyarbude; (161) Samudre; (162) Madhye; (163) Padme; (164) Antesī; (165) Parārdhasī; (166) Piṇvamānāsi; (167) Ṛitamasyṛita; (168) Satyamasi; (169) Sanirasi; (170) Saṁga-śṛitasi; (171) Sampada; (172) Āyusaḥ-prāṇaṅgasaṁ; (173) Prāñadapānāṅgasaṁ; (174) Apānāduyānaṅgasam; (175) Vyānā-chakshuḥ; (176) Chakshushaḥśro; (177) Śrotātmanaḥ; (178) Manaso; (179) Vachaā; (180) Ātmanaḥ; (181) Pṛithivyā; (182) Antarvikshāddi; (183) Divaḥsudhaḥ; (184) Pṛithivī; (185) Antarikshaṁ; (186) Dyaurvaśā; (187) Ṛigvaśā; (188) Vidvaśā; (189) Trivṛite; (190) Paṁvadagaute; (191) Maptada; (192) Ekaviṅgagaute; (193) Tṛiṇavantejaḥ; (194) Manaso; (195) Tvāmasthe; (196) Lokaṁ; (197) Lokaṁpṛiṇā; (198) Lokaṁpṛiṇā; (199) Lokaṁpṛiṇā; (200) Lokaṁpṛiṇā.

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CLASSICAL OR POST-VEDIC ARCHITECTURE

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