Vastu-shastra (Vol. I: Hindu Science of Architecture; Vol. II: Hindu Canons of Iconography and Painting) v1.c57.6

v1.c57.6

This however is a history of the most developed motif of temple-architecture. What were the beginnings, the humble beginnings in this direction? The answer to this may be sought in the early caves like Lomaśa Ṛṣi, Khandagiri, Udaigiri, Hathigumpha, Bhaja, Kondane, Karli, Ajanta, Ellora and Mamallapuram groups etc., which to all intents and purposes were not only primitive shrines and abodes of worship but also the replicas of cave-dwelling, a very hoary institution of India. The forests and mountains both have been popular for such abodes and such dedicated devotion. The rise of hermitages in secluded corners of the forests and the caverns in the mountains are a testimony to testify to this ancient Hindu ideal of meditation (which also included the search after Truth—cf. the evolution of the Āraṇyakas and Upaniṣads from the womb of the forest). Life of a foresteer—vide Vāṇaprasthāśrama, was a recognised and equally important mode of living in ancient India. It was one of the fourfold Āśramas, or the stages of life. Naturally any origin for worship and places of worship must have been motivated from the forests and mountains. These aforesaid places, our reputed archaeological sites are all in the midst of forests and also in the lap of the mountains. I therefore, take these caves to be the earliest representations of temples and temple architecture and illustrating fittingly our Vāstuśāstra temple-types or the Prāsāda-jātis of Layana, Guhādharā and Guhārāja Prāsādas or Vimānas.