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.c41.s23.26
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.c41.s23.26
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v6.c41.s23.26
‘Their origin is as distinctly Indian as the other,’ declares Fergusson. Another curious thing noted by him is ‘that at Sānchi, before the Christian era, we find them used as gateways to a simulated tomb. In India both the tumulus and the *pailu* had at that time passed away from their original sepulchral meaning, the one had become a relic shrine, the other an iconostasis. Two thousand years afterwards in China we find them both still used for the purposes for which they were originally designed.’¹