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Kondane of the first century, B.C. cut out of the cliff-face consisted of a chaitya hall or temple and its attached monasteries represent the two characteristic types of structure, one arched over by means of a barrel-vault roof and the other having a flat roof. The seven rock-cut sanctuaries in the hills about nineteen miles north of Gaya鈥攆our on the Barbar hills and three on the Nagarjuni hill in addition to one more example called the Sitamarhi situated some thirteen miles south of Rajgriha and twenty five miles east of Gaya may be said to illustrate the first monuments representing the Layana types of early 笔谤腻蝉腻诲补-shrines. Among the Barbar groups the two most notable examples are the 尝辞尘补艣补 峁氠梗i (Lomasha Rishi) and the Sudama. They are not only the earliest examples of rock-cut method symbolizing the Layana, the retreat but also they represent the early model of 艢腻濒腻-architecture, the wood and thatch which, as already remarked, was the rise of first house, the 艢补谤补峁嘺 [艢补谤补峁嘺m] or 狈墨岣峚 [狈墨岣峚m] on earth either to house human beings or to dwell the divine. In the Nagarjuni group of sanctuaries notably in Gopi or milk-maid cave, we find the temple-architecture in making. The abundant application of pillars and motifs of the capitals arc reminiscent of the later genesis of the 艢颈办丑补谤补 or the spires or more characteristically, to put in the 痴腻蝉迟耻艣腻蝉迟谤补 terminology, the 础峁囜笉补蝉 of the later temples and the 膧尘补濒补办补 or the Amala艣il膩 of the finial in the later growth of the temple-superstructure. All these eight early Layanas, found in Barbar Hills (Karna-Kaupar, Sudama, Lomas Rishi and Visvajhopari), Nagarjuni group (Gopika Vahijaka and Vadalhika) and 厂颈迟腻尘补谤丑墨 are our earliest types of Layana-笔谤腻蝉腻诲补s.

The V.D. (III. XGIII 27, 28) like the 厂补尘补谤腻峁単补峁嘺蝉奴迟谤补诲丑腻谤补 also supports that the caves arc the places where the denizens of the heaven are present. Naturally the man in his quest for re-union with the gods, his higher selves, makes an operation consummate with the high mission of god lines for cutting the living rocks to make them for this communion, 痴腻蝉迟耻艣腻蝉迟谤补 (厂补尘补谤腻峁単补峁嘺蝉奴迟谤补诲丑腻谤补 LIX鈥�238) designates these secret (骋耻丑腻) places as Layana.

Dr. Kramrisch also supports this conclusion鈥攙ide her observation in H.T. p. 114-15:,

鈥淭hese, (i.e. caves) in their transformation by art, are stations of a return to nature symbolic of man鈥檚 return to his original state and higher self. The devotee enters them as places of release equal to the structural temples with their transubstantiated walls. The cutting and entry into the living rock would thus re-instate man in that integrity from which he had departed and fallen since the 碍峁泃补-测耻驳补 the perfect age, when he lived in the hills at peace with himself鈥�.

Now a word may be added in regard to the discrepancy as may be noted from the 濒补办峁�a峁嘺蝉 as given in the 厂补尘补谤腻峁単补峁嘺蝉奴迟谤补诲丑腻谤补 (LIX. 236-37) according to which, Layana (place of rest) is undoubtedly the name for rock-cut temples and which have no 艢谤别峁嚹�, which means no superstructure with its cluster groups in similar shape; they are without buttresses (niry奴haka) while a circumambulatory (bhrama) and window (驳补惫腻办峁�a) should be carved on the rock in imitation of structural temples. This 濒补办峁�a峁嘺 epitomizes the development to which the early sanctuaries, as referred to above, had undergone. Further the Layana is also equipped with stairs, a gateway, (辫谤补迟辞濒墨), roll cornice (惫颈峁璦峁卥补鈥攌apotap膩lik膩) on the facade and doors. This description according to the learned authoress of Hindu Temple refers only to cave-temples such as those in Badami.

The cave-temples, in the earlier example (3rd century B.C.鈥�6th century A.D.) are interiors only, having a facade (which quite fits in with the eight examples cited alove); to these types were added (Mamallapura [Mamallapuram], Ellura, Kalugumalai鈥攚hich to my mind represent not Layanas but 骋耻丑腻r膩jas as we shall presently see) complete replicas of structural temples hewn out of the rock in their exterior and excavated within (Kailash Nath Temple and Indra-蝉补产丑腻 in Ellura). She observes:

鈥淎lthough the last named temples are, one Hindu, the other Jain, the majority of the rock cut temples and sacred abodes are Buddhist. Out of a total of 1200 rock-cut temples 900 are Buddhist, 200 are Jain and 100 arc Hindu. Some of the sanctuaries in Ellura (顿补艣腻惫补迟腻谤补, etc.) and the 艢颈惫补 temple in Elephanta are, though posterior to the sixth century, interior excavations only with a facade.鈥�

鈥淭he square, dark, small 骋补谤产丑补驳峁沨补, is not transferred from the cave temple to the structural temple. The flat roofed 鈥�Gupta鈥� temple is neither derived from Brahmanical excavated sanctuaries contemporary with it (Udayagiri in Bhopal, etc.), nor from earlier excavated cells with a flat ceiling; the early rock cut sanctuaries have domed or vaulted interiors, where as cells and halls in the rock cut monasteries have a straight ceiling. There is no scope for a flat roof in rock-cut temples, the Caitya hall prior to the Gupta age; it belongs to the flat roofed porch only of the sanctuary proper. The flat roof of the rock cut Kailasanatha Temple in Ellura of the eight century is in imitation of a structural temple of that age. Any shape can be cut into the rock, no structural form is born there.鈥�

痴腻蝉迟耻艣腻蝉迟谤补s (cf. the 厂补尘补谤腻峁単补峁嘺蝉奴迟谤补诲丑腻谤补 LIX) have codified the the individual dedications of the respective temples (笔谤腻蝉腻诲补-stavanam) to the principal gods. Layanas in that context are the common abodes of the gods in general which also fits in withits un-sophisticated evolution.