Vastu-shastra (Vol. I: Hindu Science of Architecture; Vol. II: Hindu Canons of Iconography and Painting) v1.c48.8

v1.c48.8

All these differences, I may point out, revolve round the orbit of the temple, the chief feature of Indian architecture coming within the devotional architecture containing in it the Prāsādas, Cave-temples, Caityas, Vihāras, Stūpas, Column-halls, the Maṇḍapas and the towery Gopurams and the like. And as a matter of fact these are really the ancient monuments in the field of Indian architecture of which we can be proud of and by which the Indian architecture is worth the name. The devotional architecture is the outcome of the Bhakti-cult founded by the Purāṇas and Āgamas. The Pauranic Dharma, more popular in this part of the land—the Uttrāpatha, enjoined the consecration of the images of gods and goddesses in the Devālayas, with Vāpi, Kūpa, Tadāgas as the most virtuous act. Naturally, therefore, under the patronage of the devoted kings, religious minded wealthy people and the common men (not excluded) all contributed their mite in the construction of the temples and the enshrinements of the deities therein, in all parts of the land, afterwards known as Tīrthas. Similiarly, what the Purāṇas did for the North, the Āgamas did for the South. These two religious traditions are recorded and incorporated in the Purāṇas and Āgamas. There were correspondingly two architectural traditions in the works on the Vāstu-vidyā. This is one way in which we can explain the difference.