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There existed a Jain temple dedicated to Samindharnatha at Vamaj (Dist. Mehsana) during V. S. 1562 (A. D, 1506).59 At Moti Dau* there is the temple of Bhavanesvara Mahadeva which, according to a stone inscription in it, was built in V. S. 1565 (A. D. 1509). The marble images of Parvati, Brahmani and Varahi which are found in it, are noteworthy. 58/a. Baroda Archaeological Department p. 12. Here Figs. 138-144 58/b. Shri Dhaky believes that Mularaja built a large temple at Vadnagar, now going by the name of Hatakesvara. He further states that the Venukosa of the lofty mulamanjari gives a clue to the nature of Sikhara and its date. The original temple was the Latina (i. e. Ekasrngi monospired) type like Ranakadevi temple at Wadhwan. (The Chronology of Solanki Temples of Gujarat p. 20). But the nature of the ground plan of the temple and the projection thereof correspondingly carried off upto the Sikhara come into the way of acceptance of his theory. The original form preserved in the lower protion of the central Sikhara, the urusrngas and the srngas clearly indicates that the original temple could not be a mono-spired one. Moreover there is no literary and apigraphical evidence for the acceptance of the theory propounded by him. The present temple is definitely of late origin. 59. Lavanyasamaya, 'Aloyana Vinati.' apex of the * A village lying 4.8 Kms. north of Piludra ( Dist. Mehsana )

Structural Temples after the end of the Caulukyan Period 221 The other temple in the village is called Syamaranum Derun. The walls of this temple are well carved. Some of the Hindu gods like Brahma, Siva, Varuna, Indra & Candra are represented in the panels of its walls.60 The shrine door has a beautiful Navagraha panel The superstructure of the shrine is extinct. The inscription at Satrunjaya dated V. S. 1587 (1531 A. D.) fixed in the wall of the Adisvara temple, records the seventh restoration and reerection of the temple of Pundarika in V. S. 1587 by Karmaraja (popularly known as Karmasa), the minister of King Ratnasinha of Mevad.6 i In the same year Karma Shah also repaired Samarshah's temple (i. e. Adinatha temple just opposite the Pundarika Swami temple) on Satrunjaya Hill. A new image of Adinatha was set up by him. This temple is kept in such a state of constant repairs that it is difficult to say how much of it is the work of Samarshah or Karma Shah. Cakesvaridevi 62 temple in the Adesvara tuk of Satrunjaya also was erected by Karmashah in A. D. 153163 The two inscriptions on the lintel of the door of a Siva temple at Hamapar* record that the Siva temple was restored by one Jitamala Solanki in V S. 1588 (A. D. 1532) 64 The temple of Jagavallabha Parsvanath in Zaveriwad at Ahmedabad seems to have been constructed 60 Baroda Archaeological Department 36-37 p. 8. 61. Inscriptions in Kathiawad No. 95 pp. 197-99; Pracina Jain Lekha Samgraha Pt. II. No. 4 in V. S. 1600 62. Cakesvari mata the guardian deity of Jainism, is seated on a tiger, She is richly dressed and profusely adorned outside. 63. Jainism in Gujarat p. 240. * 9.6. Kms. to the north of the Rajasitapur Railway station Surendranagar-Dhangadhra line. 64. Inscriptions in Kathiawad no. 96 p. 199. on the

222 (A. D. 1544).65 The Structural Temples of Gujarat The temple is restored and renovated to such an extent that it is difficult to trace out its original form and design. Shri Parsvanatha temple at Unja, (Dist. Mehsana ) also, seems to have been erected during the year V. S. 1600 ( A D. 1544).66 It does not retain its original form. The temple known as Gandharia Caumukhaji, at Satrunjaya seems to have been built in V. S. 1620 (A. D. 1564).67 Shri Santinatha Jinalaya (temple) at Jamanagar had been erected during V. S. 1620 (A. D. 1564) by Seth Tejasinha.08 The present temple does not retain its original form. There is an inscription on the plinth of the Siddhesvara Mahadeva temple at Pudgam (Visnagar Taluka, Dist. Mehsana ). It records the repairs done to the said temple in V. S. 1622 ( 1565 A. D. )69 The inscription found engraved in the lintal of the temple popularly known as Dhingadmalla's temple in the village Dahisara* records the building of the temple in V. S. 1622 (1566 A. D. ).70 The Inscription dated V. S. 1627 (A. D. 1571) lying at Sidhanatha Mahadeva at Dholka Ranakesvara Siva temple by one temple referred to seems extinct. 65. Jain Tirtha Sarva Sangraha Vol. I. Pt. I. p. II. 66. Jain Tirtha Sarva Sangraha Vol 1. Pt. 1. p. 66. records the construction of Ranaka Brahmana." The 67. Jain Tirtha Sarva Sangraha Vol 1. Pt. I. P. 106; Pracina Jain Lekha Samgraha, Pt. II. No. 4. 68. Jain Tirtha Sarva Sangraha Vol. I. Pt. I. p. 97. The temple was restored and extended in V. S. 1647 (A. D. 1591 ) 69. ARAF. 38 ' list of Inscriptions'. Appendix (D) No. 43 p. 29. * 4.8 Kms. from Vavalia near Morabi (Saurastra) 70. Inscriptions in Kathiawad No. 102 p. 203. 71. Bhavnagar Pracin Sodha Samgraha List. Inscri. no. 166 p. 44.

Structural Temples after the end of the Caulukyan Period 223 (1574 A. D.). The platform The temple of Sundarvar at Mandavi (Kaccha) belongs to Vaishnava sect and is said to have been built by Rao Khengarji of Kaccha in V. S. 1631 or podium on which it stands is buried about 1.3 ms. in the ground, probably on account of the deposits of earth and mud. The temple faces the west. It is entered by a domed Sabhamandapa with domed porches on three sides and triangular projections on the square of the mandapa, on which is a dome, supported by by eight eight pillars, partly octagonal and partly circular. The dome is formed of tiers of concentric centres, each projecting over the one below, till they terminate in the centre, from which hangs a lotus. The diameter of this dome is 5 ms. There are parapet walls or Vedika on the sides and front of the outer porches and on the sides of the Sabhamandapa, with seats for visitors. The backs of these Vedika, slope at an obtuse angle for persons to lean upon, and are carved. Leaving the Sabhamandapa we come to an oblong space 1.5 ms. In the screen walls of this, there are niches in which, instead of Ganapati of the Saiva temple, the holy water (Carnamrta) is kept. The shrine measures inside 3 ms. by 3.3 ms. On a stone base called Kamalasana, is a wooden frame, lined and canopied with silk cloths, wherein stands the image of Sundarvarji, of black basalt dressed in a variety of cloths. The lintel of the door is carved with figures, but they are weather worn and painted. The two corbels in the facade of the shrine are ornamented with figures of monkeys. The outside of the temple has mouldings similar to other Hindu temples with a series of offsets rising to the spire. It's height is about 10-8 ms. The sides have two belts of figures and other carvings. There are, besides, niches in the sides, wherein the figures of Brhama, Visnu, Siva, Bhavani, Lakshmi, Bhairava etc. are placed, but these sides are SO

224 The Structural Temples of Gujarat surrounded with buildings that is left. It is built of sand stone, repaired, the whole must give evay in a short time." scarcely a space of one meter but so weather-worn that unless Gedi, in Kacca, has the white-lime stone temple of Acalesvara Mahadeva built by Sachora Brahmin Goval Dave in 1579 A. D. The Linga in the shrine has four faces of Mahadeva carved on it.73 The shrine is simple in plan and design. The original shrine of Parsvanatha at Gandhar (Dist. Broach) was constructed in V. S. 1643 (A. D. 1587).7* The inscription dated V. S. 1661 (A. D. 1605) found in the present temple of Vijaya Cintamani Parsvanatha at Cambay records its erection in V. S. 1646 (A. D. 1590) by Tejapala Soni.75 There is another lofty temple known as Cintamani Parsvanatha at Cambay which seems to have been built in V. S. 1644 (A. D. 1588) by two brothers known as Vajia & Rajia.76 This temple is built of red sandstone and marble. It is a three storeyed temple, with 52 Devakulikas surrounded by. The foundation stone of the temple known as Sethana Mandira at Jamanagar was laid in V. S. 1633 (A. D. 1577) 72. ASWI. (in the province of Kutch) D. P. Khakhar. (1879) pp. 13-14. 73. B. G; V. 221. 74. The temple is restored in V. S. 1964. The inscription recording the restoration of the said temple gives an interesting account of the original temple (Visalavijay Kavi-Gandhar-Zagadiya' p. 39) The present temple comprises the shrine proper, Sabhamandapa and the eleven shrine cells in circumambulation. 75. Rsabhadasa 'Hiravijayarasa'. 76 Pracina Jain Lekha Samgraha Pt. II. inscription no. 450 pp. 284 ff.

Structural Temples after the end of the Caulukyan Period 225 during the reign of Jamasataji of Jamanagar, the consecration ceremony of the said temple took place in V. S. 1651 (A. D. 1595).77 From the description in 'Patana Caitya-paripati', composed by Lalitaprabhasuri in V. S. 1648 (A. D. 1592) it can be learnt that there existed three Jain temples at Munjapur.78 None of these temples is traced so far. Satrunjaya The inscription dated V. S. 1650 (A. D. 1594) engraved in the porch of the east entrance of the Adisvara temple on the left hand on the famous Satrunjaya Hill, records the erection of Caumukha temple by Tejapal Soni of Cambay."⁹ Patan The consecration ceremony of the Vadi Parsvanatha temple at Patan was performed by Seth Kunvarji in V. S. 1652 (A. D. 1596).80 The original temple is extinct. A new temple going by the said name has been erected recently. Ahmedabad The temple of Parsvanatha in Samalaji's pole at Ahmedabad was constructed by Sanghavi Somaji and his brother Siva in V. S. 1553 (A. D. 1597).81 The present temple going by this name does not retain its original form and design. 77. Jain Tirtha Sarva Sangraha Vol. I. Pt. I. p. 97. 78. Jain Tirtha Sarva Sangraha Vol. 1. Pt. I. p. 52. 79. Inscriptions in Kathiawad No. 106 pp. 205-210; Pracina Jain Lekha Samgraha Pt. II No. 12. 80. Jain Tirtha Sarva Sangraha Vol. I. Pt. 1. pp. 60-61. The inscription recording the description of consecration ceremony have been published by Dr. B. J. Sandesara in 'Vastupalanum Vidyamandala ane bija lekho '. pp. 95-100, 108-110. 81. Jain Tirtha Sarva Sangraha, Vol. I. Pt. I. p. 10; There is an inscription in the temple recording the construction of the temple by said two brothers.

226 Hampar (Dist. Surendranagar) The Structural Temples of Gujarat In the temple of Bhida Bhanjana Mahadeva at Hampar there is an inscription dated V. S. 1656 (1599 A. D.) found engraved below the inscription of V. S. 1588 (A. D. 1532) noted above. It records that Umabai and her sons belonging to Solanki family built the temple of Siva in Hamper in V. S. 1656. The inscription dated V. S. 1588 speaks of the repairs of the said temple in that year. It seems, therefore, that the temple was once more repaired in V. S. 1655 by Umabai.82 Kavi (Dist. Bharuca ) There are two lofty, magnificient temples at Kavi, one is known as Sarvajita dedicated to Adisvara and the other as Ratnatilaka dedicated to Dharmanatha both popularly known as Sasa-bahu temples. The present temples are modern, constructed on old sites. The original temples were constructed during the years V. S. 1649-1655. ( A. D. 1593-1599). The inscription recording the construction of original temple describes them to have been built of wood and brick. The Adinatha temple was constructed in the style of the temple of that of Adinalha at Satrunjaya, comprising shrine proper, Sabhamandapa, Antarala and circumbulatory with a lofty spire over Garbhagriha. It was 27.4*18.6 ms., the other temple dedicated to Dharmanath was similar in plan. It's area was 48-2*19.1 ms.83 Dwarka (Dist. Jamanagar) The present shrine of Dwarkadhisa cannot be much older than the Mughal period. The inscriptions written on the pillars and other places do not appear to be older than the 15 th or 16 th Cent. A. D. There must have been an earlier Shrine no doubt which was destroyed by Mahmuda Begada in 1473 82. Inscriptions in Kathiawad Inscr. No. 109. p. 274. 83. Jain Tirtha Sarva Sangraha Vol. I. Pt. I. p. 22; Muni Visalavijayaji, Kavi-GandharZagadia (1957) Inscrs. pp. 8-11; 17-18.

Structural Temples after the end of the Caulukyan Period about the time of 227 A. D. The present temple seems to have come in existence Akbar, the great Mughal Emperor.* The winged figures of Paris, (apasaras) in the hall are the clear evidence of being late in origin. The carving on the exterior is fine and seems to have been copied from earlier structures like those at Somanath-Patan and other places. The new structure appears to have been built on the plinth of the older structure.84 The temple complex consists of Garbhagrha, Antarala, Mandapa and Aardhamandapa. It's total height is nearly 51-8 ms. The tower or Sikhara over garbhagriha, comprising several storeyes, is 31-2 ms. in height. The temple east to west is 27 ms. in length and south north is 21-3 ms. in breadth. The central mandapa is a five storeyed structure and is 23 ms. in height. The central square space of the mandapa is 7-6*7-6 ms. The temple has beautifully carved 72 columns on which whole structure of mandapa rest. 84 84/a * Musaffarkhan, the last Governor of Gujarat founded the Ahmed Shah dynasty which ruled over Gujarat till it was subdued by Akbar in 1572 A. D. His (Akbar's) reign was marked by toleration and Hindus repaired and rebuilt their sacred places during it. This is proved by the inscriptions found at Dwarka which are dated in the years when Akbar was ruling. These records would show that the present temple of Dwarka might have been repaired or reconstructed then. (Dr. Hiranand Shastri, R. D. p. 40). The tradition records that the genuine image of Dwarkadhisa was removed in V. S. 1212 (A. D. 1156) from Dwarka and brought to Dakor. The famous temple of Ranchhodaji at Dakore was built in 1772 A. D. ( Journal of University of Bombay XVI ( N. S. ). Pt. 4 Jan. '48 pp. 57-58.) 84. Baroda Archaeological Department 1934-35 pp. 110-11 para 27, 28. Here Fig. 145. 84 a. Dr. J. J. Thaker, 'Jagata Mandira' (1959) p. 2. Dr. Thakar has found a short inscription in the temple, which according to him belongs to 1 st Cent. A. D. but it does not throw light on the period of the construction of the temple. (Ibid p 18).

228 The Structural Temples of Gujarat At Broach there are three old sites dedicated to Devi worship belonging probably of 15 th or 16 th Cent. A. D. Simhavahani or Sindhavai Mata temple is perhaps the oldest one. The Vallabhabhatt Devi temple is of V. S. 1662 (A. D. 1606). The temple of Ganganatha Mahadeva has old images of Ambamata and Umiyamata. Ambaji is described as Kankesvari Mata in Revapurana. 85 Samalaji (Dist. Sabarkantha) is at present associated with Visnu worship but originally the site was pre-eminently Saivita 86 probably under the influence of the Lakulisa cult. The present shrine of Samalaji is a mediaeval one, dating possibly from 16 th Cent. A. D. The image in the sanctum obviously represented the Trivikrama, form of Visnu which was later known as Ranchhodaji in Gujarat and Rajasthan. The temple is full of ornamental sculptures inside as well as outside. The carvings contain images of Gods and Goddesses and illustrations of some incidents from the Ramayana and from the life of Krishna. 87 There is a small shrine on the way to Mesavo river from the samalaji temple where a late Gupta standing Ganesa image is still in worship. 85. G. H. Desai, 'Bharucha Saherano Itihasa'. (1914) pp. 50 ff. 86. From the compound of the temple a beautiful old Bull, vigorously carved has been recovered. It obviously dates from c. c 6 th ent A. D. and is one of the best animal sculptures of Gupta age. Opposite the Samalaji shrine is the Khakachoka area. On one end of this Chowk there is a temple of Trailokyanatha where a beautifal Saivite sculpture, obviously not originally belonging to the shrine, is in worship. Another almost similar sculpture was found from the adjacent small shrine. This sculpture as well as the aforesaid Bull have been removed to Prince of Wales Museum, Bombay. To the north of Khaka chowk, is a small Siva shrine (Kasivisvesara temple) with an Ekmukha-Siva-Linga, in the sanctum still in worship. The linga (of Schist) dates from c. 7 th cent. A. D. (Sculptures from Samalaji and Roda p. 36). 87. Idar State Plts. XV, XVI, XVII, XVIII, IX. Nos. 35 to 42. Here Figs. 146-150.

Structural Temples after the end of the Caulukyan Period 229 Temple of Ambaji (Dist. Banaskantha) near Abu This temple is also known as Amba Bhavani or Arasuri. The temple is a small building of coarse marble. The shrine measures 6.1*6-1*6 ms. The floor is of marble and there is an image of Goddess, a black stone roughtly hewn into the resemblance of a human figure. Some of the pillars contain writings, chiefly of 16 th century; recording private gifts. A reservior near the shrine called Manasarovara bears the date of V. S. 1545.88 The temple of Parsvanatha at Girnar, otherwise known as Singharam Soni's temple, as it is said, the said Soni rebuilt the temple in the later part of the 16 th Cent. A. D. This temple is peculiar in having a sort of gallery; and it faces the east, whilst the others dedicated to Parsvnatha mostely face the Parsvnatha west. 89 The extant Jain temple at Sankhesvara 90 (Dist. Banaskantha) as described by Burgess belongs to 16 th Century. 91 This old Jain temple of Parsvanatha was surrounded by cell shrines built of brick. The brick work, similar to that of a temple at Sarotra, was very carefully put gether, the bricks being moulded not cut to the shapes for the various string courses and other mouldings. Even the small brackets under the cornice of the 88. Bombay Gazetter; V. pp. 432-33. 89. Antiquities of Kaccha and Kathiawada p. 168. This temple was repaired by Premabhai Hemabhai about 1843 A. D. 90. Originally the temple was ereated by Sajjansinha in V. S. 1155 (1099 A. D.). It was restored and enlarged by Vastupala-Tejapala in V. S. 1286 (A. D. 1230). Again it was restored by Rana Durjana Salya of Zinzuwada in V. S. 1302 (Jagadu Carita Ch. Vedic Index ). The ruins of this temple have been noticed by Burgess. The present temple is modern raised on sites of old buildings that have quite disappeared (Jain Tirtha Sarva Sangraha, Vol. I. Pt. I. p. 49 ). 91. Architectural Antiquities of Northern Gujarat p. 95

230 peice. This work had whilst wet into the The Structural Temples of Gujarat larger shrines were of brick-each moulded and burnt in one been covered with fine plaster, cut most delicate geometrical patterns ( See Architectural Antiquities of Northern Gujarat Plt. LXXVI). But all this has suffered grievously from the weather, the greater part of it having peeled off. The enclosure of the oldest temple measures over 31.3 ms. in length by 30-6 ms. in breadth and inside between the fronts of the cells-about 38 ms. by 21.3 ms. Two larger shrines project out from each of the enclosing side walls, and one from the end opposite to the main entrance. This last (i. e. main entrance) occupies the space of three cells, and from the right side of it to the corner about four cells have been broken down. On the left side of the court there is also an entrance which occupies the space of two cells and opposite it, and on both sides of the court, the continuation of the pillars of the portico is broken; otherwise it runs round the quadrangle. Exclusive of a very narrow closet on the number of cells is forty-six in line and five large ones standing back, and which are properly temples. Inclusive of the principal shrine there are thus the favourite fifty-two in all.92 each side, The temple dedicated to Vayu devata in Gujarat is at Vayada* (Dist. Banaskantha). It is regarded as being the ancient Vayuvata of the Vayupurana. Near the temple there is a step well. The images, of this temple and stepwell have been removed to Patan. The present temple still possesses a celebrated image of vayu but it is not an original one which the old temple had formerly. 93 The temple does not retain its original form. 92 Architectural Antiquities of Northern Gujarat pp. 94-95 Pits. LXXIV, LXXV, LXXVB. * 3.2 Kms. south of the Banas river and 22-4 Kms. N W. of Patan. 93. Architectural Antiquities of Northern Gujarat p. 112. Also Bhsrtiya Vidya Vol. vi. (1949) Nos. 3 & 11 pp. 48-49. There is also a Vayu temple at Baroda, which has images of both Vayu and Vayavi

Structural Temples after the end of the Caulukyan Period 7 231 Some of the temples, probably built during the Caulukyan period, are found either undescribed or vaguely noticed. They are the Rukamani temple at Dwarka, 93 the temple known as Magderu at Dhrasanavel, 94 the Gokesvara Mahadeva temple at Lovarali, the Sasibhusana 95 and Rundresvara temple at Prabhaspatan, the group of the temples at the site khown as Mula-Dwarka (Visavada), the Siva temple at Kuchhadi, 98 the temple of Nandisvara, 99 the Siva temple at Tukada. the Vaisnava temple in the group of temples at Odadar, the Sitalamata temple at Vadnagar, the right-angular temple at Khandosana,100 Mulesvara temple at Padna, Agiya vaitala temple at Bhankhar,101 Jagesvara temple at Davada, the temple on the bank of the lake at Gunja, 103 Ranmala temple at Idar, Siva temple at Aithor etc. Many of these temples are small edifices consisting generally of a square garbhagrha with an open pillared mandapa or portico or both in front. They are modest in plan and proportion and in sculptured detail all the characteristic copiousness of the style is expressed. The open mandapa and portico contain a dwarf wall, above which, leaning outwardly, rests the Kaksasana (sloping seat). The exterior walls of the garbhagriha are garbhagrha are broken up by vertical chases, projected and recessed alternately and obtained through the usual system of nasika ( ratha) projections. Some recent investigations have revealed certain unnoticed post-Caulukyan temples 106 in the hilly tract known as Jungle of Polo in the Sabarkantha district. 93. Here Fig. 153. 94. Here Fig. 154. 95. Here Fig. 155. 96. Here Fig. 156. 97. Here Figs. 157, 158 98. Here Fig. 159. 99. Here Fig. 160, 100. Here Fig. 69. 101. Here Fig. 161. 102. Here Fig. 162. 106. An inscription dated V. S. 1554 i. e. 1498 A. D. is found in one of the Siva temples at Abhapur.

232 The Structural Temples of Gujarat Among several unnoticed temples of this hilly tract the most noteworthy are the temples of Saranesvara, Lakhena and Navadera popularly known as temples of Sadavanta Savalinga near Abhapur and Astika pancayatana Kenyata Mahadeva. The other noteworthy temples in this group are Siva temples at Mathachhada, the temple of Vadiavira at Vadiavir, the Sobhesvara Mahadeva and Vaghesvari Mata temple at Shobharada. 107 Recently in a paper, 'The Chronology of the Solanki Temples of Gujarat '108 Shri Meter A. Dhaky has at length discussed the chronology of the Solanki temples in Gujarat on the basis of epigraphic, literary and architectural materials that exist for the study of the temples. On scrutinising the extant monuments of Gujarat he feels that the early architectural style in Gujarat was not quite homogeneous but showed two parallel, though kindered, traditions. From the Gupta period the tradition in Northern together with Central Gujarat differed from the one that was current in Saurastra. Further he states that the tradition current in Saurastra bespeaks of architects working on a lower acsthetic plane. His statement regarding this tradition prevalent in Saurastra is vague, rather controvertial, in as much as. he says, 'Although this tradition is not ancestral to the Solanki style, it did evolve at one stage the Nagara Sikhara of an inferior variety in the last century of the Maitraka rule (p. 3). It is well-known, and accepted by the auther of this statement too, that the Solanki style was one of the branches of the Nagara version prevalent especially in North India. Further the canonical works like Samarangana Sutradhara have dealt with the two main Sikhara styles; viz, Temples with pyramidal flat-roofed superstructure (Chadya prasadas) and temples with curvilinear superstructure (Sikharanvita). Both the varieties were prevalent in Gujarat 107. For the description of these temples Vide Appendix 'A'. 108. Published in the Journal of the Madhya Pradesh Itihasa Parishad' No 3, 1961, (Bhopal)

Structural Temples after the end of the Caulukyan Period 233 as well as in some of neighbouring territories of Rajsthana. Saurastra, menifestedly, has preserved the temples falling into the first catagory i e. chadya prasada; many of them were possibly erected also in North and central Gujarat, but they exit no longer. This does not mean that these temples were or are of inferior variety. The Next controvertial point in the paper is that the tradition represented by the monuments built in Saurastra from the 6 th century to the beginning of the 10 th century was supplemented by the other powerful ornate and superior tradition from North Gujarat that fully penetrated in Saurastra in the 1 st half of the 10 th cent. But the temples cited by him as examples of the early architectural tradition of North Gujarat, hardly appear to represent a tradition different from that of Saurastra. In fact, these temples display but a further step in the gradual stages of transition from the Chadya prasada phase to the Sikharanvita prasada phase, which is distinctly represented by the numerous extant temples in Saurastra. 109 Thus the transitory stages are visible both in Saurastra and N. Gujarat as well. As observed in this work 110 the Chadya Prasada phase finds mention in Samarangana Sutradhara (composed in the early part of the Solanki period) while the Aparajita-praccha (written a century or two later) makes no reference to it. While discussing the extant temples of Gujarat Shri Dhaky has broadly divided them into two divisions under (I) Early Nagara phase and (II) Solanki period. The temples of the Early Nagara phase are, then, subdivided by him into three groups. (A) Formative: In this phase he places the temples at Roda. Lakroda and the old temple at Than as displaying the formative stage. But as we have noticed in this work 111 the temple at Roda unambigously indicate simply a later stage in the 109. vide Sec. II ch. XIII, below cf. The superstructure of the temples at Sutrapada, Pasthar, Akhodar, Miyani, Roda etc. 110. Sec. II, ch. IV & XIII. 111. Vide ch. XIII.

234 The Structural Temples of Gujarat transition to the Sikharanvita temple. They can hardly be classed under the Formative phase of the full fledged Nagara temple, in as much as the horizontal effect in the superstructure is not entirely absent though the main effect is vertical. The same applies to the temple at Lakroda, its superstructure embodying the horizontal effect to a larger extant comparatively, 112 As for the old temple at Than its superstructure is totally collapsed, but from its pieces lying scattered about the temple the Sikhara seems later than that of Sutrapada and identical with that at Roda. The Ranakadevi temple at Wadhwan is traditionally associated with Jayasinha Siddharaja (A. D. 1094-1144) but following S. K. Saraswati Shri Dhaky classes it under the early Nagara phase. The superstructure no doubt indicates an old form of the transitional stage, but it is not impossible that an old form may be adopted even in later times. Burgess, Cousens and Sankalia have all accepted its traditional period. Shri Dhaky vaguely refers to stylistic reasons' but does not specify any points on particular.. Assigning the temple to the last quarter of the 9 th Cent. he even assumes that it was built by the Capa chieftain Dharanivaraha. (B). Phase of Maturity. 6 In this group are placed the Lakhesvara temple at Kera. and the temples at Kotai, the Trinetresvara temple near Than and the Amthor Mata temple group at Vadnagar and some other contemporary temples. Shri Dhaky classes these temples under the phase of maturity in the development of early Nagara form of the old temple in Gujarat 112. Shri Hiranand Shastri who noticed the temple first assigned it to the 12 th Cent. A. D. (Baroda Archaeological Department 39 p. 8). But from the analysis of its elements Shri Dhaky puts it near the temples at Roda in time. The superstructure represents the old form of the transitional stage.

Structural Temples after the end of the Caulukyan Period 235 Shri Dhaky commences the Solanki style with the reign of Bhimadeva I (1022-1066 A. D.), assinging the period of Mularaja I (942-997 A. D.) and other predecessors (997-1022 A. D.) to what he styles The Turning Point'. Under this group he introduces the Adinatha temple at Vadnagar in addition to the known extant monuments of this period. The older portions of the Adinatha temple are assigned by him to the last quarter of the 10 th cent., while the later portions, including the Sikhara and Gudhamandapa, are put in the 13 th cent. A. D. Moreover he holds that Mularaja probably built a large and superb temple of Somanatha at Prabhasa and the large Hatekesvara temple at Vadnagar. But these are both assumptions which contain incongruity with the known facts. As for the temple of Somanatha, the early phases mentioned in the Solanki inscriptions contain no reference to Mularaja. Nor does the successive strata of structure unearthed in the excavations conducted by Shri Thapar in 1950 reveal any phase intermediate between the early phase of the Maitraka period and the next phase of the reign of Bhimadeva 1. The assumed association ot Hatakesvara temple with Mularaja also hardly seems convincing. He remarks that the original temple was of Latina class like Ranakadevi temple at Wadhwan but he does not specify how the Venukosa of the Mulamanjari gives a clue to the nature of its Sikhara and the date of its construction. Shri Dhaky attributes the Solanki style to a synthesis of the indigenous Gujarat elements and the elements adopted from Rajasthan, and corroborates it by citing the circumstances of the increased contacts with Rajasthan. The cultural contacts between Gujarat and Rajasthan no doubt received an impetus during the period of the Solanki kings, but the evolution of the form of the temple architecture in Gujarat even during the pre-Solanki period also reflects some elements found in the early temple of Rajasthan. In facts, Gujarat and Rajasthan seem to have evolved almost a common form of art and architecture known as the Western school, i. e. the school of Western India.

236 The Structural Temples of Gujarat While surveying the monuments of the Solanki period Shri Dhaky classifies them according to the reign of the successive kings and describes their architectural features. But it is only in the case of some monuments that we know of the exact particulars about their dates and builders. Shri Dhaky's method of assigning even those temples, for which no particulars about their date are availabe either in literature or epigraphs, to the definite reigns of particular individual kings simply on the basis of their architectural characteristics, involves far-fetched judgments mainly based on self-conceived assumptions.