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In the Sri Rangam temple the seven concentric prakara walls are said to represent the
seven layers of matter-earth, water, fire, air, either, mind and intelligence-that envelop
the consciousness of the living entities in the material world.
Unlike the nagara temple, the dravida temple is enclosed within a compound wall.
The front wall has an entrance gateway in its centre, which is known as Gopura/ Gopuram.
The shape of the main temple tower is known as Vimana (shikhara in nagara style).
The vimana is like a stepped pyramid that rise up geometrically rather than the curving shikhara of
north India.
In south India, the word Shikhara is used only for the crowning element at the top of the temple which
is usually shaped like a small stupika or an octagonal cupola (this is equivalent to the amalaka or
kalasha of north Indian temples).
Parts of the temple common in most temples in south
sanctum sanctorum is the PRADAKSHINAPATHA, which is a circumambulatory passage for
devotees.
In front of the Garbha Griha is the MUKHA MANTAPA, also called ARDHA MANTAPA,
which is normally used for keeping articles of worship.
ANTARALA is the narrow passage, which connects GARBHA GRIHA and MUKA
MANTAPA to the hall called MANTAPA This the place where religious discourses or the
recitation of mythological verses takes place.
All temples have a DHVAJASTAMBHA or flag post in front of the MANTAPA. On top of this
is the LANCHANA or insignia of the deity.
For example in Vishnu temples it is GARUDA.
Near the DHVAJASTAMBHA is the BALIPEEDA, which is a pedestal for sacrificial offering.
High walls called PRAKARA are built on the perimeter of the temple complex and in the main
entrance is the GOPURAM, which is the main gate with a high tower.
BEGINNINGS OF DRAVIDIAN ARCHITECTURE
Building art as it was developing in Southern India was assuming a separate form.
Tamil country, known as Dravidadesham, being the place for South Indian temple
art, the style came to be known as Dravidian Architecture.
EVOLUTION OF DRAVIDIAN
ARCHITECTURE
CHOLAS VIJAYANAGAR
(AD 900 - 1150) (AD 1350 - 1565)
DIFFERENT PHASES IN DRAVIDIAN ARCHITECTURE
The Dravidian style/ Southern style of architecture can be classified into the following periods
1. Pallavan Style 600AD 900AD
2. Chola Style 900AD 1150AD
3. Pandya Style 1100AD 1350AD
4. Vijayanagara Style 1350AD 1565AD
5. Nayak/Madura Style 1600 AD onwards
The Dravidian Style of architecture can be categorized as a distinct Evolution in Temple
architecture through the various phases
There is a marked evolution in the planning of the temple and the architectural treatment
Complexity in planning due to the complexity in the rituals arose by the 12th c. AD (Pandya)
Broadly the classifications would be as follows:
Pallavan - Rock cut and Structural Temples
Chola - Development of the Vimana (Shikhara),
Walled enclosures
Gopurams
Pandya - Evolution of the Gopuram number, height, embellishment
High walls for enclosure for security( Muslim invasion)
Vijayanagara - Addition of Mandapas, Secondary halls and Gopurams
Nayaks - Temple cities, addition of Gopurams to existing temples
EVOLUTION OF DRAVIDIAN
ARCHITECTURE
Originally , the political successors of the Andhras, under whose rule, the Buddhist
Architecture of Southern India attained its finest form.
Pallavas came into prominence in the 7th Century and continued till the beginning of
the 10th Century.
The centre (capital) of their Kingdom lay on the lower reaches of the Palar River and
the chief examples of Pallava Architecture are to be found in the country around the
town of Kancheepuram, the ancient capital.
Few instances of the work of this dynasty are located as far South as Tanjore and
Pudukottai.
PALLAVA ARCHITECTURE
Mandapas Rathas
1. Excavated Monolith
Bhakti meant undivided devotion to only one god, the most famous being Shiva
and Vishnu.
The Bhakti temples, which started as minute shrines, evolved and slowly grew into
edifices like the rock cut temples built by the Pallavas.
The Bhakti movement even spread to the north during late medieval ages, though the north
was under the Islamic rule, the Bhakti movement tried to preserve Hinduism.
There were 63 Shaiva Nayanmars and 12 Vaishnavite Alvars They were the saints
who disregarded the austerities preached by the jains and the Buddhists.
They disregarded the rigidities of the caste and carried their message of love and personal
devotion to god as a means of salvation to various parts of south India by using local
languages
Shankaracharya, Ramanujam, Madhavacharya,, Saint Janabai, Gangasati, Meerabai
Kabir was one of the earliest and most influential Bhakthi saints in north India who
supported Hindu-Muslim unity
The Metaphysical Architecture of the Temple
By sacred geometry we mean a science which has as its purpose the accurate
laying out of the temple ground plan in relation to the cardinal directions and the
heavens. Characteristically, a mandala is a sacred shape consisting of the
intersection of a circle and a square.
The square shape is symbolic of earth, signifying the four directions which bind
and define it. (four castes; the four Vedas etc.).
Similarly, the circle is logically the perfect metaphor for heaven since it is a
perfect shape, without beginning or end, signifying timelessness and eternity, a
characteristically divine attribute.
It was Jayavarman II (c. AD800 to AD850) who introduced the cult of devaraja
into Cambodia, establishing the king as a representative of the Hindu god
Siva.
From this time temples were being built to honor both the god and the king.
During the next two reigns, the practice of each new king building his own temple
which became his tomb on his death, was firmly established.
1ST PHASE OF PALLAVAN ARCHITECTURE 610 690 AD
MANDAPAS - Mahabalipuram
There were a total of 10 mandapas at Mahabalipuram
Features:
Similar proportions to earlier Mandapas
Width 25
Height-15 20 ; Depth 25 Sculptures depicting
Pillars height 9 ; Dia-1- 2 Mythological stories
Cells rectangular- 5 -10 side
Shallow porticoes
The early pillars were the rudimentary type of beam and bracket
This was modified to a sophisticated design of the capital and
the shaft
Finally the introduction of an element- lion
This figure was incorporated into the lower portion of the shaft
and later at the capital
This lion symbolized the ruling dynasty Simhavishnu
Sq. shaft where the middle third is chamfered into an octagon
ht. 70 ,The dia of the column 10-20
PARTS OF DRAVIDIAN ORDER
SIMHA-LION
STAMBHAM
NASIK VIHARA
PANDAVA CAVES
VARAHA CAVES TIGER CAVES
PANCHAPANDAVA CAVES
THIRUMURTHI CAVES
EVOLUTION OF PALLAVAN ORDER
1ST PHASE OF PALLAVAN ARCHITECTURE 610 690 AD
RATHAS - Mahabalipuram
RATHAS - Mahabalipuram
Draupadi Ratha:
Arjuna Ratha:
Bhima Ratha:
Reproduces the Chaitya mode
Keel or Barrel vaulted roof with a
Chaitya Gable end
The structure is 2 stories high
The front portico consists of 4
columns
Prototype for the Gopuram of
later temples with the oblong plan,
diminishing stories, keel roof with
pinnacles and gable end
STRUCTURAL TEMPLES
SHORE TEMPLE Mahabalipuram
Planning:
The placement of the cella in the east left no space
for the mandapas, forecourts and gateway
These were hence placed in the rear of the shrine
The central structure is surrounded by a massive
N enclosure wall, with the entry on the western side of
the courtyard
The layout was further complicated by the addition of
2 shrines added asymmetrically on the west
2ND PHASE OF PALLAVAN ARCHITECTURE 690 - 900 AD
SHORE TEMPLE - Mahabalipuram
The addition of the shrine on the west with the smaller spire
gives the impression that it is the main entrance
The 2 supplementary shrines have converted the Shore
temple into an unconventional double towered
monument Verticality of the temple accentuated with a
slender monolithic stupi
The central building seems to be a development off the
Rathas with a difference in the treatment
Details:
Square lower storey
Pyramidal tower in diminishing tiers
Change in the shape of the tower seeming to rid of the vihara
Rhythmic, buoyant composition than the rathas giving the temple a
lightness and soaring quality
Appearance of a pilaster- rampant lion as a relief found wherever a
structural form with an ornament was required
The lion pillar with the Dravidian capital projects at every angle and is also
introduced at intervals around the lower part of the entire structure
As the style progressed the leogriff motif is frequently used
Identifying symbol of the Pallavan period
2ND PHASE OF PALLAVAN ARCHITECTURE 690 - 900 AD
SHORE TEMPLE - Mahabalipuram
Water Chambers:
Enclosure:
Surrounding wall had a parapet and coping with figures of kneeling bulls
Bold projecting lion pilasters on exterior wall
Entrance through a richly ornamented doorway on the western side Leading to a corridor
on one side
Kailasanatha temple - kanchipuram
The temple has retained the Pallava architecture in its original stylized form with influence of the
later styles developed by the Chola Dynasty and Vijayanagara Emperors
It is of stone built architecture unlike the rock cut architecture built into hallowed caves or
carved into rock outcrops as in Mahabalipuram. The tall gopuram (tower) is to the left and the
temple complex is to the right.
The temple's foundations are made of granite, which could withstand the weight of the temple,
while the super structure including the carvings are all made of sandstone. Initially, only the
main sanctuary existed with pyramidal vimana and a detached mandapa(main hall)
The temple complex is complete in all respects as it has garbagriha (sanctum
sanctorum), antarala (inner enclosure), mandapa, a high compound wall, and an entrance gate,
the gopuram.The mandapa, which was initially detached, was made part of the main shrine by
interposing an ardhamantapa(smaller hall). The pillars of the mandapa have the repetitive
features of mythical lion mounts.
The structure has a simple layout. with a tower or shikara at the center of the complex. The
shikara of the temple, above the main shrine (sanctum sanctorum), is square in plan and rises
up in a curvilinear style or pyramidal shape. The tower has many levels rising proportionately.
the top of this tower, there is a small roof in the shape of a dome. The pillar elements with
mythical animal shapes (lions on the base) are extra features in Pallava style.
At the entrance, the gopuram walls are plastered. Its entrance wall has eight small shrines and
a gopura, precursor to the main gopura. At some later stage, the mandapa and the sanctuary
were joined by an intermediate hall called the ardhamantapa, which is reported to have marred
the beauty of the temple to some extent. The temple is enclosed within walls in a rectangular
layout.
The outstanding feature of sculptures is the profusion of depiction of the erect lions projecting
out in several directions.
There are two sculptures of Shiva here which are seen holding the Veena] (musical string
instrument) in the hand. There is a lot of difference between the Veena found in the said
sculptures and the present day
A circumambulatory passage, with a symbolic meaning is situated along the compound wall. In
order to make the circumambulation, there is a narrow entry passage which devotees must
crawl through. Seven steps must be climbed in order to reach the passage. Passing through the
narrow passage is indicative of passage through life. After the circumambulation, the exit is
through a pit or another narrow passage symbolic of death.[7][16]It is believed that making the
circumambulation round the various deities would usher the same blessings as visiting
paradise.
CHOLA ARCHITECTURE 900 - 1150 AD
The capital of the Chola dynasty was the city of Thanjavur from 836 1267
AD
The great temple of Thanjavur was founded by Rajaraja I
The Cholas ruled the Deccan and emerged victorious among many
other kingdoms such as Pallavas, Pandyas, Chalukyas, Rashtrakutas
They advanced as far as Bengal, Sri Lanka, Java, Sumatra and had trade
links as far as Indonesia
Their military and economic power was reflected in the grand architectural
productions under this period at Thanjavur, Gangaikondacholapuram,
Dharasuram and Tribhuvanam
Kambahareswara Temple-
Tribhuvanam (Kumbakonam) 1178-
1218
Typical Features:
The temples are of modest proportions
Built entirely of stone
Egs. At Pudukottai- Sundareswara at Tirukattalai, Vijayalaya at
Nartamalai
These show the Dravidian style in its formative stages
Use of well dressed granite
Pallavan influence observed in the vimana - similar to the
rathas
Similarities to the Chalukyan in shape of the domical finial of the
shikhara, which is similar to bldgs at Patadakkal
Treatment- simplification of the exteriors compared to the
Pallavas with elimination of the details
Absence of the lion motif and pillar
The capital is modified to by addition of a neck moulding
padmabandham and the pot kalasa. The Palagai is expanded
to combine the Idaie underneath
CHOLA ARCHITECTURE
Brihadeeswara Temple Thanjavur 1000 AD
Planning:
Dedicated to Shiva
Surrounded by 2 walled precincts
The first one measures 270m x 140 m consisting of a high wall running along the banks of the
river Kaveri
The 2nd wall consists of a portico with a double row of pillars, measures 150m x 75m
The Temple is entered through
The perimeter wall forms a rectangular cloister which could be divided into 2 squares
The center of the 1st square contains the Nandi Pavilion and the 2nd contains the Cella
Over the cella is the main Gopuram 60m high and 15m at its base
Plan
Components of Vimana:
The main Vimana is a huge solid block on the western end consisting of 3 parts:
1. Square vertical base
2. Tall tapering body Vertical base:
3. Domical finial
Square of 82 rising to a ht. of 50
The altar situated at the entrance of this holy shrine has two
idols of Lord Ganesha. When a person taps on any one of the
idols, a sound occurs that travels towards the other idol
slanting through the stone at one end and the metal to
another. There are many pillars of the temple that produce such
musical sounds.
The double portico of 450 m
CHOLA ARCHITECTURE perimeter running all around
Brihadeeswara Temple Thanjavur 1000 AD the structure contains 252
lingas in black stone
arranged under corbelled
vaults carried on 400 pillars
all around
After the Cholas- architecture was at its peak with the concentration being
on the Vimana
The towers, or the gopurams for which this temple is known, are visible from a distance.
No less than 12gopurams or towers adorn this temple and the 4 outer ones tower to a
height of over 160 feet.
Surrounding the Shiva and Meenakshi temples is a huge prakaram with imposing 9 tiered
gopurams, in each of the 4 cardinal directions. The tallest of these is the southern tower,
rising to a height of 170 feet. There are thus a total of 12 gopurams, two gold plated
vimaanams (crowning the sancta) and several mandapams with carved pillars within
the Meenakshi Sundareswarar temple complex.
The idol of Shri Meenakshi Amman is made of greenish black stone.
The Swayambhu Lingas are believed to be the representations of Lord Shiva that have
risen from the ground by themselves.
Lord Shiva performs the different forms of Cosmic Dance.
The Porthamarai Kulam, meaning the Pond with the Golden Lotus is the name given to the
sacred Temple Tank. It is believed that the tank was initially created by Lord Shiva himself when he
thrust his Trishul into the Earth on request from Nandi.
Meenakshi Temple is an architectural wonder. The imposing 14 Gopurams of the Temple Complex
are awe inspiring and intricately carved.
The numerous Mandapas of the Temple like the Thousand Pillars Mandapam, tell us stories
about Lord Shiva and Goddess Parvati sculpted out of rock.
A unique fact that can be observed about the placement of shrines is that the shrine of Lord
Sundareshwara is exactly one-fourth of the total area of the temple.
The shrine of Goddess Meenakshi is exactly one-fourth of the area of Lord
Sundareshwaras shrine. This might indicate that in the earlier times, Lord Shiva was given
ritualistic importance over Goddess Meenakshi.
PANDYA ARCHITECTURE 1100 1350 AD
The Genesis of the Gopurams of Dravidian Style
the Gopura too resembles a Mandala; With
sculptures and carvings of Yalis and mythical
animals located in the outer enclosure.
Humans and divine beings are in the inner
enclosures.
The peak of the Gopura, the Kalasha, is at
the centre of the Mandala
PANDYA ARCHITECTURE 1100 1350 AD
The Genesis of the Gopurams of Dravidian Style
Type 2
First type:
Straight sloping sides
Firm and rigid contours
Geometric form where the treatment is architectural
Pillars and pilasters were used
Surface Decoration:
Dravidian Order:
The muslims started moving south which led to the shifting of the capital south at Madurai
The architecture flourished principally under the rule of Tirumalai Nayak 1623 1659
The Madura Style as it is also known as was a revival of the Pandya style of architecture
The expansion of the temples corresponded to the expansion of the temple ritual :
The forms and ceremonies became more elaborate leading to the arrangement of buildings for
the activities
The increase in the structural form was due to the wider powers given to the deity
NAYAK ARCHITECTURE 1600 AD onwards
Evolution of the Temple- Complexity in Plan due to Complexity in Ritual
INNER AREAS :
Consisted of flat roofed courts, one enclosed within the other
This normally covered a fairly large rectangular space
Within the inner of the 2 courts is the sanctum, the cupolas of which covered in gilt
projects out through the flat roofs acting as the focal center
There is a guarded seclusion to the inner area
OUTER AREAS:
Concentric series of open courtyards known as Prakarams
Enclosed within high walls, open to sky as they are too large to be roofed
Provide space for secular buildings connected with the ceremonies
The Gopurams induce a feeling of awe and majesty, leading to progressive halls,
smaller and dimmer than the previous, till the mystery of the Cella or darkened
shrine to feel the presence of God
NAYAK ARCHITECTURE 1600 AD onwards
Evolution of the Temple- Complexity in Plan due to Complexity in Ritual
Elements of Temple:
External treatment
Ht. of Gopuram emphasized by vertical lines
Each storey has a perpendicular projection
In-between each storey diminishing tiers, forming horizontal lines
Horizontal portion sometimes had figures- which were life size.
NAYAK ARCHITECTURE 1600 AD onwards
Evolution of the Temple- Complexity in Plan due to Complexity in Ritual
4 kinds of pillars
1.Square moulded patterned -simplest one enlarged to a square pier normally with radiating
brackets
3.Deity
Planning:
The main Gopuram leads one to the pillared
avenue 200 x 100
This leads to the smaller Gopuram forming the
eastern entrance to the 2nd Prakaram
The 2nd Prakaram is a rectangular enclosure 420
x 310 having 4 gopurams in the center of each
wall
All the Gopurams are smaller than the previous
one as is the case with all temples
Most of the 2nd enclosure is covered with a flat
roof, partly open in the N
Within this is another court 250 x 156 with one
entrance on the E
The most elaborate part of the temple and the
most intricate grouping of pillars is found outside
this entrance
The sacred shrine is located inside the last
entrance
NAYAK ARCHITECTURE 1600 AD onwards
MEENAKSHI SUNDARESWAR TEMPLE MADURAI
More importantly, it is not just a temple but a temple-town, a temple centred settlement pattern
that comprises of Sapta (seven) concentric rectangular enclosures or prakarams formed by thick
and huge rampart walls that run round the sanctum sanctorum in which the deity presides.
While the inner five enclosures of the complex constitute the temple, the outer two enclosures
function as the settlement.
Constructed in the Dravidian style of architecture, the Temple Complex is massive in scale and
spread over 156 acres (63.131 hectares).
Apart from the 7 prakarams with massive walls, the Temple Complex has 21 very
colourful sculpted gopurams (consecrated gateways with towers), 50 sub shrines, 9
sacred pools, gildedVimana (dome) over the sanctum sanctorum of the presiding
deity, and other interesting features such as fresco paintings.
Evidences prove the origin of the temple in 1st century CE during the Sangam
period (3rd Century BCE 45th Century CE).
The most artistically interesting of the halls that the Nayaks added to the complex is the
Sesharayar Mandapam on the east side of the fourth enclosure. The hall is celebrated for
the 40 leaping animals carved on to the piers at its northern end.
The Sesharayar mandapam consists of monolithic pillars with sculptures of wild horses
bearing riders on their backs, trampling their hoofs upon the heads of rampant tigers and
seem only natural and congruous among such weird surroundings.
The Garuda Mandapam (hall of the legendary bird deity of Vishnu, Garuda) located on the
south side of the third enclosure is another Nayak addition.
The Kili mandapam is located next to the Ranganatha shrine, in the first enclosure of the
temple. Elephant balustrades skirt the access steps that ascend to a spacious open area.
The Ranga Vilasa mandapam is a huge one, where the weary devotee may rest a while
and watch others haggle and purchase items for rituals.
The Kottarams (Granaries): The Kottaram houses the huge Granaries which stand
testimony to a systematic food security planning not only to the temple but probably to the
entire population of the temple town.
.
The exterior of the vimana and attached mandapa has finely worked pillars with
fluted shafts, double capitals and pendant lotus brackets.
Sculptures are placed in the niches of three sides of the sanctuary walls.
Gopurams (Temple Towers): There are 21 huge Gopurams. The Rajagopuram is the
second tallest Temple tower in the world rising to a height of 72 mts.
The documents, while mentioning the boundaries of the lands, provide useful information
on irrigation facilities, land measures, tax structure and the names provided for the lands in
the particular village.
Inscriptions also throw light that the Srirangam temple was one among the handful of
temples which have had an Arokyasala (Health Centre) that had rendered medical service to
the people.
The idol of the main deity is unique that it is not made of granite as in many temples, but
Stucco (a unique combination of lime, mortar and stones bound together by a special paste
(Thailam), made of musk, camphor, honey,Jaggery and sandal).
Vahanas: The Vahanas (Vehicles on which The Lord is mounted and carried on the
shoulders by devotees) are by themselves excellent pieces of architecture on wood. Wood is
carved into the shapes of animals, exotic birds, sun, moon, trees etc and elegant gold or
silver plating is done on them.
An interesting piece of history is the Yanai Vahana. An ordinary eye would describe it as an
Elephant, however on a closer look one would observe that it has four tusks. A quick search
on the Encarta Encyclopedia will let us know that these four-tusked elephants were known
as Mastodontoidea, which are said to have evolved around 38 million years ago and became
extinct about 15 million years ago when the shaggy and two tusked Mastodons increased in
population.
Water Harvesting Systems (Temple Tanks): The Temple complex has 2 large Temple
tanks inside it, Chandra Pushkarini and Surya Pushkarini.
The Complex has been built in a way that all the water collected flows into the tanks. The
capacity of each Pushkarini is around 2 million litres and the water is cleansed by action of
fishes in it.
Apart from these there are 10 more Temple Tanks around Srirangam that come under the
control and management of the Temple. Open sand beds and Nandavanams (Flower
gardens) help in absorbing the rain water
Fresco & Mural Paintings: The walls of the Temple complex are painted with exquisite
paintings using herbal and vegetable dyes. They speak volumes about the culture and
tradition followed at those times. The figures of gods and Goddesses tell us stories and teach
us morals. The high end technologies used in these paintings ensured a long life for these
paintings and poses a tough challenge to reproduce them in these modern days.
Belur was the first capital city of the Hoysalas. The Chennakeshava temple complex was at the
center of the old walled town located on the banks of the Yagachi River.
The complex itself was walled in a rectangular campus with four rectilinear streets around it for
ritual circumambulation of the deity.
The Chennakeshava temple was devoted to Vishnu. The richly sculptured exterior of the temple
includes sculptures and iconography and horizontal friezes that depict scenes from daily life, music,
and dance, and narrate scenes from the life of Vishnu and his reincarnations and the
epics,Ramayana, and Mahabharata.
The layout of the town represents the cosmic diagram with walled kotte, the streets in four
cardinal directions, the temples of anjaneya at the gates at the ends of these four cardinal streets,
the rathabeedi or chariot streets around the temple, and the remains of the defensive wall and
moat.
Sacred Ensembles of Halebid
At the zenith of the Hoysala empire, the capital was shifted from Belur to Halebid that was then
known as Dorasamudhra.
The main temple at the center, various other smaller temples ad shrines and palace buildings
were all destroyed making it the ruined city or Halebid. Despite all the destruction, some temples
and structures of unparalleled beauty still remain.
The Hoysaleshwara temple at Halebidu is the most exemplary architectural ensemble of the
Hoysalas extant today. Built in 1121CE during the reign of the Hoysala King, Vishnuvardhana
Hoysaleshwara.
The temple, dedicated to Shiva, was sponsored and built by wealthy citizens and merchants of
Dorasamudra. While rulers have typically sponsored the grandest temples in southern India, the
merchants of the city dedicated the Hoysaleshwara temple.
The intertwining of the sacred and spiritual attainment with commerce and artistic achievement
was most clearly evidenced in the Hoysaleshwara temple.
More sculpturally and artistically sophisticated than any other Hoysala temple, the Hoysaleshwara
temple is most well-known for the more than 240 wall sculptures that run all along the outer wall.
Bands of intricately carved friezes run along the exterior wall expressing aspirational spiritual
qualities, symbolism, and mythology.
Halebid has a walled complex containing of three Jaina basadi (temples) of the Hoysala
period as well as a stepped well. The basadi are located in close proximity to the
Dorasamudhra lake. The Parshvanatha Basadi, the Adinatha Basadi, and the Shanthinatha
Basadi are three Jaina shrines containing tall idols of the Jaina deities. The Parshvanatha
Basadi, as the largest of them also has niches for idols of the 24 thirthankaras or saints of
Jainism.
The Kedareshwara temple is another exquisitely carved temple dedicated to Shiva that
is close to the Jaina basadi complex and with a temple pond adjacent to it.
Dorasamudhra was built with defensive fortifications. The walls had 5 gateways in
addition to the 4 main ones in the cardinal directions. Excavation has revealed the remains of
an inner fortification protected the royal palace, offices, and womens quarters.
Numerous tanks, wells, and ponds, are in and around the town and lakes just
outside.Mantapa of various types are extant around the Dorasamudhra lake.
Hulikere, located on the southern side of the town is akalyani (stepped well) of exceptional
beauty. Richly carved and decorated with numerous miniature shrines, the stone well is most
outstanding example of Hoysala water structures extant today that combine artistry and
hydrology with the sacred.