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(iii) The Evolution of The Full Fledged Shrine And The Theories of Its Origin The architectural form of the structural temple enshrining an image seems to have fully evolved in the Gupta period. The covered and enclosed sanctum (garbhgriha) is built upon 10. IABH p. p. 21 * Cunningham's Report Vol. X p. 41 11. IABH p. p. 56 plt xxxiii Fig. 1 12. LABH p. p. 59-60

The Shrine and the Temple : Early Phase 23 the base (Adhisthana and or Pitha). In the beginning the sanctum was covered by a flat roof which was in course of time replaced by a superstructure in form of a spire (Sikhara) of the pyramidal or curvilinear shape. These vertical parts of the shrine seem to have originated from different sources. This has given rise to several theories about the architectural origin of the Indian shrine. They may be summed up as follows. :13 (1) The citi, The Alter The Adhisthana, the Socle or the base of the Vedic altar, the Citi, got itself incorporated in the structural genesis of the Prasada as its Jagati, Pitha. These lower parts of the temple is embodied the memory of the sacred ground (vedi ) with its piled up altar (citi) where sacrificial offerings were carried out by the flaming fire. Dr. Stella Kramarisch in 鈥� Hindu temple' has emphatically pointed out not only the origin of Socle or base in vedic altar, but the entire prasada, according to her is a citi. She Says, "The Vedic altar survives in the structure of the body of the temple in its lowest and its highest part. In technique and name the Prasada, the Hindu temple, shares in the name of the Vedi and Citi. Its total structure moreover when seen from outside has the appearance of a massive pile, and is monument more than a building. The thickness of the walls of the Garbhagriha; and the often nearly compact superstructure, also reveal that the entire Prasada is a Citi. This is confirmed by its very names, Prasada, Sadma, Sadana derived from or identical to the word Sadanam itself which denotes the piling of the vedic altar."14 (2) Dolmen. The flat roofed temple has the dolmen for its prototype. In dolmen the device is that that one larger flat slab of stone, supported by three upright slabs set on edge so as to form a small chember with one side open to serve as an entrance 13. Archaeology in India pp. 93-94; Hindu Temple Vol. 1 p. 145 ff. 14. Dr. Stella Kramarisch; "Hindu temple" vol. 1 p. 148.

24 The Structural Temples of Gujarat Many ancient shrines have got this prototype shape. The flat roofed temples have no sikharas or spires. Technically, such Prasadas or temples are known as 'Chhadya Prasadas' covered by chhadya of many varieties, i. e. some may be doble roofed or triple roofed, "Rucakadi Prasada, elaborately described in 49 th chapter of" Samrangana Sutradhara of king Bhojadeva, are Chhadya Prasadas and has many varieties. Even today the shrines of this class survive in many parts of India, especially in Bengal. These Prasadas i. e. temples owe thair origin to the Dolmen. The dolmen shrine constitutes the aboriginal temple of this day even many Saiva Shrines of this type have been discovered by the Archaeological Survey.15 ( 3 & 4) The Shed of Initiation And The Tabernacle. " While the primeval shape of the dolmen is architecturally the proto-type of the sanctuary enshrined in the Hindu temple, other closed types of sacred buildings, also have preceded the Hindu temple. They too have lent their meaning and added their shape to the cube of the Garbhagriha. They are the vedic shed of initiation and undatable "Tabernacle" made of bamboo or branches of a large palm leaves only, in which divine presence is known to dwell while being worshipped. The Vedic shed of initiation is an Aryan element which contributed in the origin and development of the temple, while 'Tabernacle' is a non-Aryan element which also has contributed in the growth of the temple. Even to this date we have a proto-type of Taberanacle in our 'Satyanarayana-Katha, in which without any image, we simply invoke the divine presence and in our glorification and veneration thereof, we decorate it with leaves, especially with those of Kadali, Amra, Asoka etc. and give shape of a pavilion. These decorations and ornamentations have served as the motif for the later decorations and ornamentations in the Temple. Both these institutions i. e. the institutions of the shed of initiation and the tabernacle, one Aryan, the other non-Aryan; 15. Stella Kramarisch H. T. p. 153, fn. No. 61 and p. 150, fn. No. 53.

The Shrine and the Temple: Early Phase 25 have lent the architectural evolution to the internal and external parts of the temple. These are the proto-types of the temples having curvilinear Sikharas which were to rise above the garbha griha as the Superstructure.16 The shape of citi or altar, as suggested above, was one of the factors which contributed in the formation of different shapes of the prasada or temple. The other sources which have also contributed to the development of the shape of the prasada, are the mountains and the caves. (5) The Prasada As An Image of Mountain There are numerous references, both literary and epigraphic, in which the temple is compared with the mountain or one or other peak of the mountain. The very residence of the gods were described on the mountain peaks, the highest and sublimest among them, the Kailas, is the abode of the great god Siva. The traditional architectural manuals have designated some the sublimest varieties of the temples after the names of the mountains. In Brhat-Samhita and Matsyapurana, Meru, Mandara and Kailasa are the first three names among the twenty type of temples. These, and other peaks of the mountain have visualised the architectural shape of the Prasada. The geography of the Puranas have given the greatest importance to the Mountain Meru, and the Puranic cosmology has described it as the axis 17 of the world and the Mandara and Kailasa are said to be the peaks of Meru.18 These mountains have given the grandest models to the architectural genesis of their shape. Nearly all the silpa manuals have exalted Meru type of temple as Prasada-raja, King of Prasadas. 19 Prabandha Cintamani says King of Gujarat constructed Karna-Meru Prasada in Anhilvada 61 16. Dr. D. N. Shukla, 'Vastusastra' 1, pp. 411-412. 17. Visnu Purana ch. I vv. 11-17. 18. Sidhanta Siromani pt. II ch. III v. 36. 19. Samarangana Sutradhara Ch. 53. v. 3, Aparajitapriccha ch. CLXVII.

26 The Structural Temples of Gujarat Patan, the name of the King being linked with the temple type Meru. 20 (6) The Temple As An Image Of A Cave. In the evolution of the structural temples the cave temples or the rock temples of India have played a very important part. In architectural treatises these rock temples are described under the name Layana' (etymologically a place of rest) Guhadhara '21 etc.