Architecture and Art of Southern India PDF

George Michell provides a pioneering and richly illustrated introduc-
tion to the architecture, sculpture and painting of Southern India under

the Vijayanagara empire and the states that succeeded it. This period,
encompassing some four hundred years, from the fourteenth to the
eighteenth century, was endowed with an abundance of religious and
royal monuments which remain as testimonies to the history and
ideology behind their evolution. The author evaluates the legacy of this
artistic heritage, describing and illustrating buildings, sculptures and
paintings that have never been published before. In a previously
neglected area of art history, the author presents an original and much-
needed reassessment.
Cambridge Histories Online © Cambridge University Press, 2008

THE NEW CAMBRIDGE HISTORY
OF INDIA
Architecture and art of Southern India

THE NEW CAMBRIDGE HISTORY OF INDIA
General editor GORDON JOHNSON

President of Wolfson College, and Director, Centre of South Asian Studies,
University of Cambridge
Associate editors C.A. BAYLY

Vere Harmsworth Professor of Imperial and Naval History, University of
Cambridge, and Fellow of St Catharine's College
and JOHN F. RICHARDS

Professor of History, Duke University
Although the original Cambridge History of India, published between

1922 and 1937, did much to formulate a chronology for Indian history
and describe the administrative structures of government in India, it has
inevitably been overtaken by the mass of new research published over
the last fifty years.
Designed to take full account of recent scholarship and changing con-
ceptions of South Asia's historical development, The New Cambridge
History of India will be published as a series of short, self-contained
volumes, each dealing with a separate theme and written by a single
person, within an overall four-part structure. As before, each will
conclude with a substantial bibliographical essay designed to lead non-
specialists further into the literature.
The four parts are as follows:
I The Mughals and their contemporaries
II Indian states and the transition to colonialism
III The Indian Empire and the beginnings of modern society
IV The evolution of contemporary South Asia
A list of individual titles already published and those in preparation will
be found at the end of the volume.

Krishnaraya and queens, brass, Venkateshvara temple, Tirumala, sixteenth century

THE NEW
CAMBRIDGE
HISTORY OF
INDIA
I :6
Architecture and art of Southern India
Vijayanagara and the successor states
GEORGE MICHELL
CAMBRIDGE
UNIVERSITY PRESS

PUBLISHED BY THE PRESS SYNDICATE OF THE UNIVERSITY OF CAMBRIDGE
The Pitt Building, Trumpington Street, Cambridge, United Kingdom
CAMBRIDGE UNIVERSITY PRESS
The Edinburgh Building, Cambridge CB2 2RU, UK
40 West 20th Street, New York, NY 10011-4211, USA
477 Williamstown Road, Port Melbourne, vie 3207, Australia
Ruiz de Alarcon 13, 28014 Madrid, Spain
Dock House, The Waterfront, Cape Town 8001, South Africa
http://www.cambridge.org
© Cambridge University Press 1995

This book is in copyright. Subject to statutory exception
and to the provisions of relevant collective licensing agreements,
no reproduction of any part may take place without
the written permission of- Cambridge University Press.
First published 1995

Reprinted 2003
Printed in the United Kingdom at the University Press, Cambridge
A catalogue record for this book is available from the British Library
British Library Cataloguing in Publication data

Michell, George.
Architecture and art of Southern India: Vijayanagara and the
successor states / George Michell.
p. cm. — (The new Cambridge history of India: 1, 6)
Includes bibliographical references (p. ).
ISBN o-521-44110-2
1. Art, India - India, South. 2. Art, Hindu - India, South.
1. Title. 11. Series
DS436.N47 1987 pt. 1, vol. 6
(N7307.S68)
954 s — dc20
(7°9'-54'8) 9 4 - 3 2 l 8 4 « P
ISBN 0521441102 hardback
CE

CONTENTS
List of Illustrations page x

Preface xix
Maps xxii
i Introduction i
2 Historical framework 7
3 Temple architecture: the Kannada and
Telugu zones 25
4 Temple architecture: the Tamil zone 73
5 Palace architecture 121
6 Sculpture IJ5
7 Painting 220
8 Conclusion 271
Bibliographical essay 278

Bibliography 283
Index 295
IX

ILLUSTRATIONS
Abbreviations: AIIS, American Institute of Indian Studies; VRP, Vijayanagara

Research Project.
Unless otherwise noted, photographs of objects in museum collections have been
provided by the relevant institutions.
Krishnaraya and queens, brass, Venkateshvara temple, Tirumala, sixteenth
century (Archaeological Survey of India) Frontispiece
1 Plan of Vijayanagara (VRP) page 11

2 Plan, section and elevation, Krishna temple, Vijayanagara,
dated 1516 (VRP) 26
3 Gopura, Pattabhirama complex, Vijayanagara, sixteenth century
(John Gollings) 27
4 Triple-shrined temple, Hemakuta hill, Hampi, fourteenth century
(AIIS) 29
5 Ganigitti Jain temple, Vijayanagara, dated 1386 (John Gollings) 30
6 Plan, section and elevation, ruined temple, Vijayanagara, fourteenth
century (VRP) 31
7 Ceiling, Madhavaraya temple, Gorantla, dated 1354 (AIIS) 33
8 Plan and elevation of outer walls, Rama temple, royal centre,
Vijayanagara, fifteenth century (VRP) 34
9 Principal shrine, Rama temple (Snehal Shah) 35
10 Basement detail, Rama temple (John Gollings) 36
11 Unfinished gopura, Virupaksha temple, royal centre,
Vijayanagara, fifteenth century (John Gollings) 38
12 Rama temple, Penukonda, fifteenth century (AIIS) 38
13 Main shrine, Vitthala temple, Vijayanagara, fifteenth-sixteenth
centuries (AIIS) 39
14 Mandapa addition, Virupaksha temple, Hampi, dated 1510 (AIIS) 41
15 Internal piers, mandapa addition, Virupaksha temple (AIIS) 42
16 Vimana, Anantashayana temple, Hospet, dated 1524 (AIIS) 43
17 Plan, Tiruvengalanatha complex, Vijayanagara, dated 1534 (VRP) 44
18 Aerial view, Tiruvengalanatha complex (John Gollings) 44

LIST OF ILLUSTRATIONS
19 Plan, Vitthala complex, Vijayanagara, mostly sixteenth century

(Pierre and Vasundhara Filliozat) 45
20 Mandapa, Vitthala temple, Vijayanagara, dated 15 54 (AIIS) 46
21 Interior of mandapa, Vitthala temple (AIIS) 47
22 Chariot-like Garuda shrine, Vitthala complex (AIIS) 48
23 Detached gopura, Kalahastishvara complex, Kalahasti, dated 1516 (AIIS) 50
24 Main shrine, Chintala Venkataramana temple, Tadpatri, sixteenth
century (AIIS) 51
25 Unfinished gopura, Ramalingeshvara complex, Tadpatri, sixteenth
century (AIIS) 52
26 Outer mandapa, Virabhadra temple, Lepakshi, sixteenth century
(AIIS) 53
27 Kalyana mandapa, Chennakeshava temple, Somapalem, sixteenth
century (AIIS) $4
28 Plan, Vidyashankara temple, Sringeri, sixteenth century (VRP) 55
29 Vidyashankara temple (AIIS) 56
30 Mandapa extension, Chandranatha Basti, Mudabidri, dated 1452 (AIIS) 58
31 Mandapa columns, Chandranatha Basti (AIIS) 59
32 Manastambha, Chandranatha Basti, dated 1562 (AIIS) 60
33 Plan, Chaturmukha Basti, Karkala, dated 1586 (VRP) 62
34 Entrance structure, Chandranatha temple, Bhatkal, sixteenth century
(AIIS) 63
35 Ketapayya Narayana temple, Bhatkal, sixteenth century (AIIS) 64
36 Balustrade, Ketapayya Narayana temple (AIIS) 65
37 Ceiling panel, Virabhadra temple, Keladi, sixteenth century (AIIS) 66
38 Aghoreshvara temple, Ikkeri, sixteenth century (AIIS) 67
39 Nandi pavilion, Aghoreshvara temple (AIIS) 68
40 Someshvara temple, Kolar, seventeenth century (AIIS) 70
41 Gateway, Chitradurga, seventeenth century (AIIS) 71
42 Aerial view, Minakshi-Sundareshvara complex, Madurai,
seventeenth-eighteenth centuries (D. Christopher) 74
43 East gopura, Vatapatrashayi complex, Srivilliputtur, seventeenth
century (George Michell) 75
44 Sculptured piers, kalyana mandapa, Varadaraja complex, Kanchipuram,
sixteenth century (AIIS) 77
45 Goddess shrine, Shiva temple, Viramanallur, fifteenth century (AIIS) 78
xi

46 Eastern gopura, Varadaraja complex, Kanchipuram, sixteenth

century (AIIS) 80
47 Kalyana mandapa, Varadaraja temple (AIIS) 81
48 Plan, Jalakanteshvara complex, Vellore, sixteenth century 82
49 Kalyana mandapa, Jalakanteshvara complex (AIIS) 83
50 Ceiling, kalyana mandapa, Jalakanteshvara complex (AIIS) 83
51 Entrance mandapa, Marghabhandu complex, Vrinchipuram, sixteenth
century (AIIS) 85
52 Swing pavilion, Pattabhirama temple, Gingee, sixteenth century (AIIS) 86
53 Vimana spout, Bhuvaraha temple, Srimushnam, sixteenth century (AIIS) 87
54 Mandapa with donor sculptures, Bhuvaraha temple (AIIS) 88
55 Nandi pavilion, Brihadishvara temple, Thanjavur, seventeenth century
(George Michell) 90
56 Subrahmanya shrine, Brihadishvara complex (AIIS) 91
57 Gopuras, Arunachaleshvara complex, Tiruvannamalai, seventeenth
century (Bharath Ramamrutham, Courtesy Marg Publications) 92
58 Wall detail, Raya Gopura, Arunachaleshvara complex (AIIS) 93
59 Beams in passageway, Raya Gopura, Arunachaleshvara complex (AIIS) 94
60 Pavilion overlooking Mahamakam tank, Kumbakonam, seventeenth
century (AIIS) 95
61 Mandapa piers, Ramasvami temple, Kumbakonam, seventeenth
century (AIIS) 96
61 Eastern gepura, Sarangapani complex, Kumbakonam, seventeenth
century (AIIS) 98
63 Plan, Minakshi-Sundareshvara complex, Madurai, seventeenth-eighteenth
centuries (Permission of Penguin Books Ltd) 100
64 South gopura, Minakshi-Sundareshvara complex, seventeenth century
(AIIS) 101
65 Wall detail, north gopura, Minakshi-Sundareshvara complex (AIIS) 102
66 Potramarai Kulam, Minakshi-Sundareshvara complex (AIIS) 103
67 Viravasantaraya Mandapa, Minakshi-Sundareshvara complex, eighteenth
century (AIIS) 104
68 Kudal Alagar Perumal temple, Madurai, seventeenth century (AIIS) 106
69 Window, Kudal Alagar Perumal temple (AIIS) 107
70 Teppakulam, Madurai, seventeenth century (AIIS) 108
71 Vellai Gopura, Ranganatha complex, Srirangam, seventeenth
century (AIIS) 110
xii
72 Venugopala shrine, Ranganatha complex, seventeenth century

(George Michell) 111
73 Kili Mandapa, Ranganatha complex, seventeenth-eighteenth centuries
(AIIS) in
74 Yali piers, corridor, Andal temple, Srivilliputtur, seventeenth century
75 Cluster of colonettes, mandapa, Adinatha temple, Alvartirunagari,
seventeenth century (AIIS) 114
76 Yali balustrade, Satyavagishvara temple, Kalakkadu, seventeenth century
(AIIS) 115
77 Plan, Ramanatha complex, Rameswaram, mostly eighteenth century
(Permission of Penguin Books Ltd) 117
78 Outer corridor, Ramanatha complex (George Michell) 118
79 View of gopura, Padmanabha complex, Trivandrum, eighteenth century
80 Domed gateway, south-east of royal centre, Vijayanagara, fifteenth
century (John Gollings) 122
81 Gateway north-east of royal centre, fifteenth century (John Gollings) 123
82 Plan of Gingee (VRP) 125
83 Walls and moat, Gingee, sixteenth century (Phyllis Sternau) 126
84 Plan of Vellore (Graham Reed) 127
85 Bastions and moat, Vellore, sixteenth century (AIIS) 128
86 Excavated structures, royal centre, Vijayanagara, fifteenth-sixteenth
centuries (John Gollings) 129
87 Lotus Mahal, royal centre, Vijayanagara, sixteenth century
(John Gollings) 130
88 Details of plaster decoration, Lotus Mahal (VRP) 131
89 Interior of audience hall, palace, Madurai, seventeenth century
90 Plan of hundred-columned hall, royal centre, Vijayanagara, fourteenth
century (VRP) 134
91 Stepped tank, royal centre, Vijayanagara (John Gollings) 135
92 Multi-storeyed platform, royal centre, Vijayanagara, fourteenth-sixteenth
centuries (George Michell) 136
93 Interior of Queen's Bath, royal centre, Vijayanagara, sixteenth century
(John Gollings) 137
94 Rectangular pavilion with gabled vault, royal centre, Vijayanagara,
sixteenth century (Snehal Shah) 138
xiii
95 Elephant stables, royal centre, Vijayanagara, fifteenth-sixteenth century

(John Gollings) 139
96 Plan, section and elevation of excavated residence, royal centre,
Vijayanagara, fifteenth-sixteenth centuries (VRP) 140
97 Excavated residence (John Gollings) 141
98 Elevation of Gagan Mahal, Penukonda, sixteenth century (VRP) 142
99 Pavilion, Penukonda, sixteenth century (AIIS) 142
100 Plan of ground level, Raja Mahal, Chandragiri, seventeenth century (VRP) 143
101 Raja Mahal, Chandragiri (George Michell) 144
102 Interior arcade, Raja Mahal (Phyllis Sternau) 145
103 Gagan Mahal, Anegondi, seventeenth century (John Gollings) 146
104 Plan of Kalyana Mahal, stables and excavated residence, Gingee,
seventeenth century (VRP) 147
105 Tower, Kalyana Mahal, Gingee (George Michell) 148
106 Granary, Gingee, seventeenth century (George Michell) 149
107 Tower, Thanjavur, seventeenth century (AIIS) 150
108 Detached tower, Thanjavur, seventeenth century (George Michell) 151
109 Plan of palace, Madurai, seventeenth century (VRP) 152
n o Arcaded court, palace, Madurai (George Michell) 153
in Emblem of the Vijayanagara dynasty, east gopura, Alagar Perumal
temple, Alagarkoil, sixteenth century (AIIS) 1 $6
112 Somaskanda group, bronze, sixteenth century (Asian Art Museum
of San Francisco, The Avery Brundage Collection, B6O s1 $ 7+) 157
113 Hanuman, fifteenth century (Archaeological Museum, Kamalapuram)
(John Gollings) 158
114 Krishnaraya, north gopura, Nataraja complex, Chidambaram,
sixteenth century (AIIS) 159
115 Venkateshvara, vimana niche, Bhaktavatsala Perumal temple,
Tirukkanamangai, seventeenth century (AIIS) 160
116 Maiden, Venugopala shrine, Ranganatha complex, Srirangam,
117 Tirthankaras, Chaturmukha Basti, Karkala, sixteenth century (AIIS) 162
118 Monolithic Narasimha, Vijayanagara, dated 1528 (John Gollings) 163
119 Monolithic Nandi, Lepakshi, sixteenth century (AIIS) 164
120 Monolithic Gommateshvara, Karkala, dated 1432 (AIIS) 165
121 Reliefs, multi-storeyed platform, royal centre, Vijayanagara, fourteenth
century (John Gollings) 167
xiv

122 Reliefs, outside of compound walls, Rama temple, royal centre,

Vijayanagara, fifteenth century (George Michell) 168
123 Ramayana panels, principal shrine, Rama temple (John Gollings) 170
124 Rescue of Markandeya, Mallikarjuna temple, Srisailam, fifteenth
century (Archaeological Survey of India) 171
125 Processions of gods, Bhoganandishvara complex, Nandi, sixteenth
century (George Michell) 172
126 Ramayana scenes, Nilakanteshvara temple, Jambitge, dated 1733
127 Column sculptures, Madhavaraya temple, Gorantla, dated 1354 (AIIS) 175
128 Column sculptures, one-hundred-columned hall, Virupaksha complex,
Hampi, sixteenth century (Snehal Shah) 177
129 Seated ascetic, Jalakanteshvara temple, Vellore, sixteenth century
130 Bhikshatana, Virabhadra temple, Lepakshi, sixteenth century (AIIS) 179
131 Vishnu with attendants, Ramasvami temple, Kumbakonam,
seventeenth century (AIIS) • 181
132 Maiden clutching vine, Raya Gopura, Arunachaleshvara complex,
Tiruvannamalai, seventeenth century (AIIS) 182
133 Royal donor and wives, Bhuvaraha temple, Srimushnam, seventeenth
century (AIIS) 183
134 Queen of Tirumala, detached mandapa, Alagarkoil, seventeenth century
(AIIS) 185
135 Marriage of Minakshi and Sundareshvara, Kambattadi Mandapa,
Minakshi-Sundareshvara complex, Madurai, seventeenth century
(Bharath Ramamrutham, Courtesy Marg Publications) 186
136 Dancing Shiva, Vishvanatha temple, Tenkasi, eighteenth century
137 Maiden with basket and diminutive figures, Lakshmi Narayana temple,
Tirukkarangudi, eighteenth century (AIIS) 188
138 Yali pier, Virupaksha temple, Hampi, dated 151 o (AIIS) 190
139 Animal piers, kalyana mandapa, Jalakanteshvara complex, Vellore,
140 Animal piers, Shesharaya Mandapa, Ranganatha complex, Srirangam,
seventeenth century (Bharath Ramamrutham, Courtesy Marg
Publications) 192
141 Corridor with animal piers, Vaikunthanatha temple, Srivaikuntam,
eighteenth century (AIIS) 193
142 Devotees, parapet detail, Rama temple, Vijayanagara, fifteenth century
(John Gollings) 195
xv

143 Courtier and consorts, vimana tower, Rajagopala temple, Mannargudi,

seventeenth century (David Shulman) 196
144 Nataraja, bronze, sixteenth century (Museum of Art, Rhode Island

School of Design, Providence) 198
145 Rama, bronze, fifteenth-sixteenth centuries (Courtesy of the Board of

Trustees of the Victoria and Albert Museum, London) 199
146 Sita, bronze, sixteenth century (National Gallery of Australia, Canberra) 200
147 Krishna dancing on Kaliya, bronze, sixteenth century (Courtesy of

the Trustees of the Prince of Wales Museum of Western India,
Bombay) 202
148 Manikkavachakar, bronze, fifteenth-sixteenth centuries (Virginia
Museum of Fine Arts, Richmond) 203
149 Karaikkal Ammayiar, bronze, sixteenth century (Nelson-Atkins Museum

of Art, Kansas City) 205
150 Chandranatha, bronze, Chandranatha Basti, Mudabidri, fifteenth century
(AIIS) 206
151 Vijayaraghava Nayaka, bronze, seventeenth century (Art Gallery,
Thanjavur) (AIIS) 208
1 j 2 Ranganatha, ivory, seventeenth century (Asian A r t Museum of San
Francisco, The Avery Brundage Collection, B82 M4) 210
153 Marriage of Shiva and Parvati, ivory, seventeenth century (Courtesy of the
Board of Trustees of the Victoria and Albert Museum, London) 211
154 Courtly couple, ivory, seventeenth century (Art Museum, Srirangam)
(V.K. Rajamani) 212
155 Embracing couple, ivory, seventeenth century (Rietberg Museum,
Zurich) 213
156 Ruler with consort, ivory, seventeenth century (Musιe Guimet, Paris) 214
157 Courtly couples, ivory, seventeenth century (Virginia Museum of Fine
Art, Richmond) 215
158 Animal hilt, steel sword, seventeenth century (Courtesy of the Trustees
of the British Museum, London) 216
159 Ankusha, steel with inlays, seventeenth century (Musιe Guimet, Paris) 217
160 Tree of life, bronze standard, seventeenth century (Nelson-Atkins
Museum of Art, Kansas City) 218
161 Mandapa ceiling, Shivakamasundari shrine, Nataraja complex,
Chidambaram, seventeenth century (George Michell) 222
162 O n e of the wives of the sages, story of Bhikshatana, mandapa
ceiling, Shivakamasundari shrine, Nataraja complex
(Nina Wade-Dalton Gwatkin) 223
xvi

163 Women conversing, scene from a Mahabharata manuscript, seventeenth

century (Los Angeles C o u n t y Museum of Art) 2 2
5
164 Attendant women, mandapa ceiling, Virabhadra temple, Lepakshi,
227
sixteenth century (AIIS)
165 Hunting episode from the Kirata story, Virabhadra temple (AIIS) 227
166 Marriage of Pampa and Virupaksha, mandapa ceiling, Virupaksha temple,

Hampi, eighteenth century 229
167 Scenes of reception and austerities, mandapa ceiling, Vardhamana
temple, Tiruparuttikunram, seventeenth century (George Michell) 230
168 Samavasarana, or celestial audience chamber, Vardhamana temple
169 Ramayana episodes and rows of geese, mandapa ceiling, Venugopala
Parthasarathi temple, Chengam, seventeenth century (AIIS) 232
170 Story of Bhikshatana, mandapa ceiling, Shivakamasundari shrine,
Nataraja complex, Chidambaram, seventeenth century (George Michell) 23Η
171 Shiva and Parvati on Nandi with sages, mandapa ceiling, Kapardishvara
shrine, Sveta Vinayaka temple, Tiruvalanjuli, sixteenth century
(Archaeological Survey of India) 235
172 Story of Iyarpakai, Sveta Vinayaka temple (Archaeological Survey of India) 236
173 Kannappa, passageway wall, linga shrine, Brihadishvara temple,

Thanjavur, seventeenth century (V.K. Rajamani) 237
174 Ranganatha and scenes from Vaishnava mythology, corridor ceiling,
Ranganatha temple, Srirangam, seventeenth century (V.K. Rajamani) 238
175 Tyagaraja being carried in procession, mandapa ceiling, Tyagaraja

complex, Tiruvarur, seventeenth century (V.K. Rajamani) 239
240
176 Female spectators, Tyagaraja complex (V.K. Rajamani)
177 Ramayana scenes, mandapa ceiling, Alagar Perumal temple, Alagarkoil,
241
seventeenth century (George Michell)
178 Military parades, interior wall of gopura, Narumbunatha temple,
242
Tiruppudaimarudur, eighteenth century (George Michell)
179 Procession and fire sacrifice, Narumbunatha temple (George Michell) 24Η
180 Royal hunting scene, wall of bed-chamber, palace, Ramanathapuram,

eighteenth century (V.K. Rajamani) 245
181 Woman carried in a palanquin, palace, Ramanathapuram (Nina
Wade-Dalton Gwatkin) 246
182 Seated Ganapati, cloth scroll, eighteenth century (Los Angeles C o u n t y
Museum of Art) 247
183 Shiva riding on the crow, cloth scoll, eighteenth century (The National
Museum, Copenhagen) 248
xvii

184 Ruler with attendants and women, cloth hanging, seventeenth century
(AEDTA Collection, Paris) (Victoria and Albert Museum, London) 250
18 j Mounted ruler surrounded by followers, cloth hanging, seventeenth
century (AEDTA Collection, Paris) (Victoria and Albert Museum,
London) 251
186 Detail of seated ruler, cloth hanging, seventeenth century (AEDTA
Collection, Paris) (Nina Wade-Dalton Gwatkin) 253
187 European courtiers, cloth hanging, seventeenth century (The Brooklyn
Museum, New York) (Mattiebelle Gittinger) 254
188 Ruler with followers, cloth hanging (The Brooklyn Museum, New
York) (Mattiebelle Gittinger) 255
189 Scene of worship, temple cloth, eighteenth century (Courtesy of the
Trustees of the Prince of Wales Museum of Western India,
Bombay) 256
190 Bala Kanda from the Ramayana, temple cloth, eighteenth century
(Courtesy of the Board of Trustees of the Victoria and Albert
Museum, London) 257
191 Legends associated with Tirupparankunram, temple cloth, eighteenth
century (Courtesy of the Board of Trustees of the Victoria and
Albert Museum, London) 258
192 Aspects of Vishnu and Krishna, temple canopy, eighteenth century
(Museum fur Volkerkunde, Basel, Inv. No. Ha 7805) 259
193 Battle scene, leaf from a Mahabharata manuscript, seventeenth century
(The Oriental Museum, University of Durham) 260
194 Yashoda and Krishna, detached page, eighteenth century (Private
Collection) 261
195 Rama shooting a demon and sages performing a fire sacrifice, page
from a Ramayana manuscript, eighteenth century (State Museum,
Hyderabad) 263
196 Battle scene, page from a Ramayana manuscript, eighteenth century
(State Museum, Hyderabad) 264
197 Bala Kanda, illustrated Ramayana page, eighteenth century (Sarasvati
Mahal Library, Thanjavur) 265
198 Rama in discussion, album page, dated 1757 (Museum fur
Volkerkunde, Hamburg) 267
199 Coronation of Rama, door panel, miniature shrine, eighteenth century
(Staatliches Museum fur Volkerkunde, Munich) 268
200 Scenes from the childhood of Krishna, door panel, miniature shrine,
eighteenth century (Staatliches Museum fur Volkerkunde, Munich) 269
XVlll

PREFACE
The idea of writing this volume for The New Cambridge History of India
occurred to me while I was reading Burton Stein's account of the Vijayanagara
period (1.2 in the current series). This work provided the historical background
to a number of Southern Indian monuments and art works that I had been
studying for some time. When I learned that two volumes had been
commissioned in the same series on Mughal architecture and painting (1.3 and
1.4), it seemed that the time was right to attempt a similar survey for the
Vijayanagara and Nayaka periods. My overriding intention was to produce a
work that would form a useful companion to Burton Stein's masterly
introduction, while at the same time complementing the volumes of Catherine
Asher and Milo Cleveland Beach by presenting a more comprehensive picture
of architecture and art traditions in the Subcontinent during the sixteenth and
seventeenth centuries.
It is perhaps no exaggeration to claim that this volume defines what is
virtually a new chapter in the history of Indian art. I can only hope that the
reader will appreciate the pioneering nature of this endeavour by taking
advantage of the abundance of new data that is offered here, while
simultaneously forgiving the somewhat summary approach that has been
adopted in order to encompass the many monuments, sculptures and paintings
that have been included here. Writing this book has been a rewarding
experience because it has provided me with an opportunity for describing
buildings and art objects that have rarely, if ever, been studied before. It is to
be admitted, however, that the difficulties in understanding materials with
little or no documentation have not always been overcome. Even so, there has
been the satisfaction of bringing together much of the data that I have collected
on past research trips to Southern India.
At the beginning of 1980 I initiated a survey of the ruined structures at the
Vijayanagara site. Together with the archaeologist John M. Fritz and a host of
collaborating scholars, young professionals and students, this project has
continued into the 1990s. It is committed to completing an architectural
inventory and archaeological reconnaissance of the central part of the city. A
year spent as a Rockefeller Visiting Scholar at the Arthur M. Sackler Gallery,
Smithsonian Institution, Washington, in 1988-9, permitted me to carry out
research on Southern Indian art works in public and private collections. One
outcome of this experience was the chance to act as curator of an exhibition of
Southern Indian wooden sculpture at the Whitechapel Gallery, London; this
xix

PREFACE
show took place in spring 1992. Subsequently, a commission to contribute

chapters to the Encyclopaedia of Indian Temple Architecture sponsored by the
American Institute of Indian Studies, New Delhi, gave me the opportunity to
spend four seasons, from the end of 1992 to the beginning of 1995, travelling
extensively in the different states of Southern India.
This book could not have been written without the cooperation of a large
number of people in India, Europe and the USA. Many scholars have been
generous with their information and have taken time to discuss topics of
common interest. I am particularly grateful to Arjun Appadurai, Carol
Appadurai-Breckenridge, Vidya Dehejia, Jean Deloche, Devangana Desai,
James Harle, Mary Beth Heston, Jean-Frangois Hurpre, V. Jayaprada, Raju
Kalidos, Hermann Kulke, R. Champakalakshmi, Francoise L'Hernault, M.A.
Dhaky, Nicolas Dirks, Mattiebelle Gittinger, Nina Wade-Dalton Gwatkin,
William MacDonald, Jayaram Poduval, Valerie Roebuck, Vijayanath Shenoy,
David Shulman, Robert Skelton, Jatinder Gurbax Singh, Martand Singh, Burton
Stein, the late Barbara Stoler Miller, Shivaprayananda, Sanjay Subrahmanya, R.
Vasantha, Anila Verghese, Chitra Viji and Phillip Wagoner. I have also benefited
from data supplied by archaeologists, such as Balasubrahmanya, V.V. Krishna
Sashtri, M.S. Nagaraja Rao, S. Nagaraju, R. Nagaswamy, B. Narasimhaiah, C.S.
Patil, K. Poonacha, S. Rajasekhara, K.V. Raman, K.V. Ramesh, M.D. Sampath,
L.K. Srinivasan, A. Sundara, K.M. Suresh and M.V. Visvesvara.
I am indebted to several museum directors and curators and private
collectors who have permitted me to examine objects in their collections.
Among these are David Alexander, Terese Bartholomew, Milo Cleveland
Beach, Chhote Bharany, Richard Blurton, Michael Brand, Stephen Cossack,
Joe Cribb, Rosemary Crill, Vishaka Desai, Joseph M. Dye, S. Gorakshakar,
John Guy, Robert Hales, Robert Knox, Martin Lerner, Terry Mclnerney,
Peter Marks, Jagdish Mittal, D. Natesan, Pratapaditya Pal, G.N. Pant, Cynthia
Polsky, Amy Poster, Krishna Riboud, Gursharam S. Sidhu, Kuldip Singh,
Michael Spink, Deborah Swallow, Andrew Topsfield, Stuart Cary Welch and
Hiram Woodward. Photographic help has come from D.P. Nanda and V.K.
Rajamani; the expert maps are by Graham Reed.
It would have been impossible for me to have continued working on
Southern Indian topics over the last few years without constant support from
my fellow researchers and travelling companions, John M. Fritz and Anna
Libera Dallapiccola. To these two dear friends I offer my special thanks. Nor
should I neglect to thank N.K. Chandrashekhara, my trusty driver, who has
over the years conducted me to most of the sites and monuments described in
this study.
xx

a
Principal monuments and sites of Southern India
xxi

1 1
Gersoppa.
Kaikini •::• '
•:'3 Keladi
.'.•;'• • . ' -
.••.'••.:'
"i 'rkkeriV.-. •/ ' • „ • .

- '
1 1. Bhattol -
\ V.- • D>vaganga'::-. •.';•

:-
~% .Kollur; :
.•/•'Bidnur/::- • •'.".
1
allapuram
'.;.'••*KavaLedurgay-
iU-dUPi Oangai
Karkala '• • ' . : .• -..Jf.::
Tiruvetlarai idur
!
t
ibakonam
• lilt
Pattisvaram Tirukkanamangai
TiruchirapalU Thaniavur* T • '"'
jnanjavur Tiruvarur Nagapatfinam
Mannargudi
'•-.£•••£?•: Tinmelveli Ms
Tiruppudamaradur • i£a_lamkottai jm
50 100 km.
Areas of Southern India with the greatest concentration of monuments

and sites: / western Kannada zone; 2 northern Tamil zone; j central
Tamil zone (Kaveri Delta); 4 southern Tamil zone
PLACE NAMES
City and town names in Southern India are commonly rendered in a wide
range of spellings, some of which preserve nineteenth-century British usage.
There is no attempt here to bring this linguistic confusion into a single system;
to the contrary, place names follow common practice, as is reflected in
contemporary maps and road signs. Significant variations, however, are given
in the first mention of a particular place in the text, permitting concordance
with other works of reference.
xxii

CHAPTER 1
INTRODUCTION
The overall aim of this volume is to provide an introduction to the architecture

and art of Southern India under the Vijayanagara empire and the lesser
kingdoms that succeeded it. The chronological span of the survey opens with
the foundation of Vijayanagara in the middle of the fourteenth century and
closes with the decline of the successor states in the middle of the eighteenth
century. The most important of these successor states were founded by the
Nayakas, originally governors under the Vijayanagara emperors; but other
figures also emerged as independent rulers towards the end of this era.
As an attempt to encompass one aspect of Southern Indian culture in these
centuries, this study contributes to what is now a well-established field of
enquiry. Historians are among the first to have recognised the significance of
the Vijayanagara and Nayaka periods. They have reconsidered the political
structure of the empire, investigated the peasant economy of large land
holdings, and examined the accounts of the lucrative overseas trade. Historians
of religion constitute another group of scholars that has turned to Southern
India in these centuries. Their documentation of cult shrines and rites of
worship, as well as of myths and legends, has gone far to reveal the rich
diversity of religious traditions that flourished at this time, and indeed
continues to do so today. The most recent wave of interest seems to be
directed towards an anthropology of courtly culture, particularly under the
Nayakas and their contemporaries. Translations of royal epics and poems
provide new perspectives on the lives and ideals of Southern Indian rulers and
courtiers. Such enquiries contribute to an understanding of the historical,
religious and cultural context of buildings and their associated sculptures and
paintings. They have not, however, received the attention that they deserve.
NEGLECT OF THE SUBJECT
Scholarly disregard of architecture and art under the Vijayanagara and Nayaka
dynasties is not easy to understand. A large number of monuments survives
from the era, particularly temples, many in a fine state of preservation and still
in use; there is an abundance of stone and metal sculptures, and painted panels
and cloths, either on permanent display in their original settings or preserved
in public and private collections. Furthermore, much is known about the
background of many buildings and works of art in this era; a wealth of
inscriptions and documents provides information on donors and dates. If this

ARCHITECTURE AND ART OF SOUTHERN INDIA
abundance of data has not attracted scholarly attention over the years, then
other factors must be involved in order to account for the obviously negative
impact of the Vijayanagara and Nayaka periods on art historians.
The first and most obvious explanation for this indifference is the period-
isation of the subject itself. Scholars concerned with 'Buddhist' and 'Hindu'
phases of Indian architecture, sculpture and painting tend to ignore the later
centuries since they fall within what is considered to be the 'Islamic period'.
Meanwhile, scholars involved with the architecture and fine arts of the Muslim
courts of Northern India and the Deccan regard contemporary practice in the
Hindu courts of Southern India to fall outside their area of interest. In this
way, the architecture and art of the Vijayanagara and Nayaka periods are
situated between two well-defined disciplines, lacking any credibility as a valid
subject in their own right.
But there are other, less tangible reasons why this particular tradition has
failed to command notice. Historians of Indian art generally express a
preference for earlier phases, especially in their search for the origins of
architectural forms and iconic motifs. The prejudice against what is perceived
as 'late' is intensified when it comes to 'Hindu' architecture and sculpture.
Most scholars who have considered the architecture and art of Southern India
have been reluctant to advance beyond the eleventh and twelfth centuries, a
time which coincided with the finest achievements of the Hoysalas and
Cholas. Underlying this oversight is an assumption that Vijayanagara and
Nayaka monuments and art works are unworthy of study. The hidden
argument seems to focus on what are perceived as repetitive and derivative
modes of production which are only too readily interpreted as mechanical and,
therefore, devoid of artistic inspiration. Such assumptions accord with widely
held theories of style, in which 'later' periods are judged as inferior in quality.
However, as studies of 'late' phases in other art historical contexts have
demonstrated, suppositions about stylistic 'decline' cannot usually be sus-
tained.
It is worth pointing out that this art historical prejudice against the
Vijayanagara and Nayaka periods has not always existed. One of the first
champions of Indian architecture, James Fergusson, wrote perceptively about
later Southern Indian styles. The measured plans that he published of the
religious complexes at Srirangam and Rameswaram, for instance, are still the
only ones available. Robert Fellowes Chisholm, another early pioneer, made
detailed surveys of the palaces at Chandragiri and Madurai, personally
supervising restoration work. As for sculpture, only in general studies of
iconic forms, such as that of Gopinatha Rao, is any number of stone and
metal images from these later centuries included.
Several unavoidable obstacles inherent in the subject account for the
continuing reluctance of scholars to tackle the art traditions of this era. With a

INTRODUCTION
few exceptions, the major temples of the era lack specialised monographs to
provide complete transcripts of epigraphical records, illustrations of architec-
ture and sculpture, and accurate drawings of overall layouts. Among those
monuments that have recently been covered are the Rama temple at
Vijayanagara, documented by an international team of scholars, including the
present author, and the Arunachaleshvara temple at Tiruvannamalai, published
by members of the Ecole Franc.aise d'Extreme-Orient at Pondicherry. Many
other shrines of equal historic and artistic interest await serious attention. One
factor that has proved a deterrent to most researchers is the sheer scale of
temple complexes and the profusion of carvings and paintings. Another
obstacle has been the ongoing modification of religious structures, a process
that has concealed and even destroyed original sculptures and paintings. The
fact that many of these are 'living temples', crowded with priests and
worshippers engaged in daily celebrations, may have further discouraged
documentation work.
The linguistic capabilities required for this subject are demanding, and a
knowledge of no less than three Southern Indian languages is essential. Only a
small fraction of the thousands of epigraphs available for the monuments have
been translated; many are not even adequately published in indigenous
languages. Cycles of narrative paintings, both on temple ceilings and on cloth
hangings, are often supplied with labels identifying the principal scenes and
characters; such annotations await transcription and translation.
LIMITATIONS OF THE STUDY
The chronological dimensions of Southern India relevant to this investigation

have already been outlined, but the relevant geographical parameters need also
to be clarified from the outset. The region under consideration encompasses
all of the Subcontinental peninsula south of the Krishna River, from the
uplands of the Deccan plateau to Kanyakumari (Cape Comorin) (see Maps,
pp. xxii-xxiii). This territory almost exactly coincides with the greatest extent
of the Vijayanagara empire in the middle of the sixteenth century, being no less
than 800 kilometres from north to south, and 600 kilometres from east to west.
The region embraces four major linguistic groups: the southern portions of
the Kannada and Telugu zones, broadly corresponding with parts of the
modern states of Karnataka and Andhra Pradesh, respectively, and all of the
Tamil and Malayalam zones, which comprise the modern states of Tamil Nadu
and Kerala. These different zones are distinguished here by their respective
languages, but they are by no means homogeneous; certain tracts of Southern
India are bilingual today as they were in the past. There is no clear boundary
between the Kannada and Telugu zones which, instead, merge imperceptibly
in the Deccan plains. These two zones are often treated together in this study,

particularly in the discussion of temple architecture. The demarcation of the

Telugu and Tamil zones is more problematic since these two languages have
profoundly intermingled over the centuries. Tamil inscriptions cover monu-
ments in the southern part of the Telugu zone; Telugu labels accompany
paintings on temples in many parts of the Tamil zone.
Not quite all of Southern India is covered by this study. The Arabian Sea
littoral never came entirely within the orbit of the Vijayanagara empire or the
Nayaka kingdoms. This is explained by the geographical isolation of the
coastal strip, much of which is cut off from the remainder of the peninsula by
the steeply wooded hills of the Western Ghats. The Malayalam zone of Kerala
enjoyed a fair degree of autonomy throughout these centuries, benefiting from
lucrative ocean trade with Arabs, later with Europeans. The architecture and
art of this region are correspondingly independent, exhibiting only occasional
connections with developments elsewhere in Southern India; for this reason
they are referred to only incidentally. A quite different situation exists for the
coastal strip further north. Known as Kanara, this part of the Kannada zone
was one of the richest provinces of the Vijayanagara empire; its architecture
and art form an important part of this study.
Limitations other than geographical ones are also incorporated here. Certain
categories of data, for example, have had to be excluded, including buildings in
non-indigenous, intrusive styles. Mosques and tombs erected by the Sultans of
Madurai in the southernmost part of the Tamil zone during the course of the
fourteenth century do not appear. Neither do the monuments constructed by
the Nawabs of Arcot in the northern part of the Tamil zone and by the
Muslim usurpers of the Mysore throne in the Kannada zone, all of which
postdate the middle of the eighteenth century. Christian architecture is also
omitted. In spite of the long-standing tradition of church building in the area,
going back to the sixteenth and seventeenth centuries in both the Tamil and
Malayalam zones, most surviving examples were extensively remodelled in
later times. Some churches have elaborately carved wooden altarpieces that
imitate Iberian Baroque models of the era.
The cutoff date adopted here has necessitated the exclusion of a number of
categories of Southern Indian painting. Portable panels depicting mythological
subjects executed in styles associated with the schools of Mysore and
Thanjavur cannot be dated prior to the end of the eighteenth century and are,
therefore, not included. Ceiling panels in temples at Sibi and Holalagundi, and
murals in the Jain monastery at Sravana Belgola are similarly late in date and
have not been included. Paintings on cotton intended for European or South-
East Asian clients fall outside the confines of this study. Huge quantities of
such textiles were exported in the seventeenth and eighteenth centuries from
ports on the Bay of Bengal seaboard, better known to the Europeans as the
Coromandel coast.

INTRODUCTION
PLAN OF THE STUDY

In spite of such limitations of data, the volume makes some claim to
completeness since it deals with the broadest possible range of monuments and
art objects. The overall scarcity of documentation for buildings, sculptures and
paintings in Southern India during these centuries suggests the suitability of an
overall descriptive approach, with comprehensive chapters focusing on the
most important examples.
Chapter 2 sets these varied materials within an appropriate chronological
framework by outlining the overall historical trends of the Vijayanagara and
Nayaka periods. Acknowledging the break with pre-Vijayanagara traditions,
the chapter presents a straightforward approach to the rise and fall of the
principal ruling dynasties of Southern India. A complex hierarchy of rulers
emerges as a characteristic feature of the era. Many of the royal personalities
mentioned in this discussion take on importance as patrons of architecture and
art works.
Chapters 3 and 4 are devoted to temple architecture in Southern India; even
so, they describe only a handful of the very large number of religious
monuments that survives from this era. The chapters distinguish temples in the
Kannada and Telugu zones from those in the Tamil zone. This separation is
partly justified by geographic and historic considerations; the presence of local
building traditions further underscores this separation of material. Both
chapters treat the temples chronologically, beginning with the relatively
modest projects of the Vijayanagara era and concluding with the ambitious
complexes of the Nayakas and their subordinates. The overall growth in scale
and elaboration in these centuries was only possible by sustained investment in
religious architecture, a process that is particularly noticeable in the Tamil
zone.
Military and royal constructions, particularly forts and palaces, form the
subject of Chapter 5. Unfortunately, only isolated examples are available for
study, and these are either incomplete and ruined or much altered by
restoration. The chapter directs attention to the formal and technical features
derived from the architecture of the Sultanate kingdoms of the Deccan. The
synthesis of styles that characterises palace architecture at Vijayanagara is
proposed as a major artistic achievement. The 'Islamic' appearance of these
royal structures is shown to be deceptive, since all of these pavilions,
watchtowers, bath-houses and stables are entirely original in design. The
integration of different building types and decorative features testifies to the
invention of the Vijayanagara architects.
Almost all known stone and metal sculptures from these centuries were
intended for religious settings; but this does not mean that they were
necessarily restricted to depictions of gods and goddesses. Chapter 6 describes

the principal divinities in Southern Indian sculptures, as well as a host of
accessory figures, from saints, ascetics and saviours to armed guardians and
seductive maidens. Narration is a significant component, with carved reliefs
illustrating legendary episodes. Royal themes are accorded a special impor-
tance. The development of portraiture, in which rulers and their families are
shown in devotional attitudes, is an outstanding innovation of the era. Another
contribution of temple sculpture in these centuries is the emphasis on martial
themes, nowhere better illustrated than in the mounted riders and rearing
beasts that line halls and corridors. Nor is the chapter limited to large-scale
compositions: miniature bronzes and ivory figurines and relief panels are also
included; so, too, steel weapons and standards.
Southern India painting in these centuries occurs on plastered ceilings and
walls, on cotton scrolls and hangings, and on paper manuscripts and albums.
In marked contrast to this diversity of locations and media, there is an overall
unity of subject matter, particularly in respect to the choice of sacred topics.
Chapter 7 records the appearance of painted mythological scenes in temples
and palaces, as well as in a wide range of portable, small-scale items. Like
sculpture, narrative art in the religious context is closely linked to local
legends. Labels are often employed to identify major episodes and principal
figures. Rulers accompanied by women and armed retinues are also depicted in
the pictorial art of this era, either on palace walls or on brightly coloured cloth
hangings. Like votive portraits installed in temples, these illustrations of royal
life are a significant artistic innovation.
Chapter 8, which serves as a conclusion, draws attention to common
developments in Southern Indian architecture, sculpture and painting. Three
basic stylistic processes are isolated, stressing the tendencies towards reviv-
alism, innovation and integration in architecture and the arts. A number of
unifying themes are also pinpointed, especially those contributing towards
artistic coherence. The interaction between these stylistic processes and
unifying themes is proposed as a determining factor, contributing to the
distinctive artistic personality of the age. The chapter ends with an estimate of
the legacy of Southern India architecture and art in later times.

CHAPTER 2
HISTORICAL FRAMEWORK
The four hundred years or so under review in this volume delimit a remarkable
sequence of events: the formation, climax and disintegration of the Vijayana-
gara empire, and the opportunity that this process gave for lesser kingdoms to
achieve independence. The varied careers of the different states of Southern
India in this period provide an overall historical framework for the buildings
and art works to be discussed in the following chapters. The appropriateness
of a dynastic approach is suggested by the many monuments and attendant
sculptures and paintings that are directly linked with known reigning figures,
their family members, commanders and governors. For this reason dynastic
appellations are generally retained, especially for religious and royal monu-
ments. But this should not be taken to mean that artistic developments at this
time invariably coincided with dynastic history; considerable difficulties occur
when assigning a precise chronology to certain phases of artistic activity,
particularly painting and the minor arts.
The history of Southern India from the fourteenth to the eighteenth
centuries is relatively well established and there is little need here to give more
than the bare outlines of the major dynasties together with their prominent
ruling personalities; even so, it is important to recognise the overall trends of
the era. As the centuries progressed, larger states with some measure of
political unity tended to collapse, thereby creating opportunities for smaller
states to emerge. These smaller kingdoms were generally unable to bond
together into larger political units, since they were mostly engaged in territorial
conflicts with one another. This pattern of disintegration was repeated at
different levels: in the sixteenth century, Vijayanagara fragmented into the
smaller Nayaka kingdoms; in the seventeenth and eighteenth centuries it was
the turn of the Nayaka kingdoms to break apart. These post-Vijayanagara
principalities are referred to here as 'successor states'.
This historical situation was complicated by the uneasy relationship that
existed throughout much of this era between the rulers of Southern India and
the Sultans of the Deccan kingdoms that lay to the north of the Krishna. The
strife spanned almost three hundred years and had its consequence in a series
of invasions by the forces of the Deccan Sultans, the Marathas and the
Mughals. The conflicts that led to these conquests were occasioned by
expansionist policies, almost never by differences in religion. The prolonged
duration of these troubles gave ample opportunity for social and cultural
interchanges between Southern India and the Deccan which were to have

significant repercussions in architecture and the arts. This is most strikingly
illustrated in the syncretistic style adopted for courtly monuments at the
various capitals of the Vijayanagara and Nayaka rulers (see Chapter 5). An
additional factor affecting historical trends in this era was the arrival of
European traders in Southern India during the course of the sixteenth century.
In spite of the decided impact that these foreigners had on economic life in the
region, there is little evidence of artistic influence other than in objects
specifically manufactured for export, such as cotton textiles.
POWER AND PATRONAGE
In the discussion that follows there is a repeated use of the terms 'empire' and
'kingdom'; these require some explanation. An analysis of the historical
conditions that pertain to Southern India in these centuries reveals a limited
degree of political cohesion. Only rarely did rulers enjoy complete and total
control over their territories; usually they were challenged by their governors
and commanders who made repeated and sometimes successful bids for
autonomy. Southern Indian states were not, therefore, truly unified kingdoms
with effective centralised commands. Some historians, notably Burton Stein,
have argued that they were little more than composite states with no overall
bureaucratic or administrative organisation. Stein believes that political
coherence relied upon complementary sets of relationships between rulers and
their representatives. According to the 'segmentary' view that he proposes,
Vijayanagara, the greatest of all Southern Indian empires, should not be
understood as monolithic. Rather, it was a complex polity based upon a
balance of forces, often more precarious than stable, between the Vijayanagara
emperors at the capital and their representatives at the provincial centres. Some
viceroys were in fact directly related to the rulers themselves, often being
younger members of the royal household, an important factor in the attempts
of the Vijayanagara emperors to disperse their influence over large tracts of
territory.
The Vijayanagara state incorporated a wide spectrum of local chiefs and
warriors, especially in more remote and less populated districts. Their position
was based partly on the authority invested in them by the emperors; in turn,
the Vijayanagara monarchs often relied upon the financial and military
support from these lesser figures, who were expected to remit taxes and to
contribute arms, troops and war-animals on demand. This mutual dependency
of rulers and their subordinates is an outstanding historical feature of the era,
replicated in all of the successor states. In spite of the reduction in scale and
resources of these later kingdoms, they too were based on the same reciprocal
networks and interrelationships.
This widespread distribution of power is of particular consequence for the

development of the arts during this era. Such circumstances encouraged

individuals at different levels to give visible form to their political ambitions by
acting as artistic patrons. The profusion of building projects sponsored by
emperors and kings, as well as their ministers, governors and commanders,
may be interpreted within a wider political context as acts intended to
reinforce claims to authority. In this respect, patronage of the arts mirrored the
wide spectrum of contemporary power affiliations. This is particularly true of
monumental architecture in the religious context, an obvious venue for
conspicuous displays of might and wealth. Nowhere is this better shown than
at the Vijayanagara capital where schemes sponsored by the Vijayanagara
emperors were improved and amplified by powerful individuals, especially
ministers and commanders (see Chapter 3).
Since building construction was a permanent demonstration of strength and
resources, lesser figures did not hesitate to express their political aspirations by
erecting shrines and temples that approached, and sometimes even rivalled in
scale and splendour, those of greater personalities. In exactly this way,
Govinda Dikshita, chief minister of the Thanjavur rulers in the second half of
the sixteenth century, came to erect grander temples than those sponsored by
the Nayakas themselves (see Chapter 4). Sculptures and painting also served to
establish a political presence by means of a specific imagery intended to
represent the patron and his family. The gallery of carved figures at Madurai
serves as dynastic history of the Nayakas, presided over by Tirumala, sponsor
of the whole project (see Chapter 6). Painted compositions on ceilings and
walls provided yet other means of portraying powerful individuals, generally
in the presence of temple deities (see Chapter 7).
FOUNDATION OF EMPIRE
The era under consideration opens with an unprecedented calamity for

Southern India: the invasion of the region at the turn of the fourteenth century
by Malik Kafur, general of Alauddin, Sultan of Delhi. Malik Kafur's forces
brought to an abrupt end all of the indigenous ruling houses of Southern
India, not one of which was able to withstand the assault or outlive the
conquest. Virtually every city of importance in the Kannada, Telugu and
Tamil zones succumbed to the raids of Malik Kafur; forts were destroyed,
palaces dismantled and temple sanctuaries wrecked in the search for treasure.
In order to consolidate the rapidly won gains of this pillage, Malik Kafur
established himself in 1323 at Madurai (Madura) in the southernmost part of
the Tamil zone, former capital of the Pandyas who were dislodged by the
Delhi forces. Madurai thereupon became the capital of the Ma'bar (Malabar)
province of the Delhi empire.
Soon after, in 1334, troubles compelled the Delhi ruler, Muhammad

Tughluq, to recall the army from Southern India to assist in wars elsewhere.
The results were twofold: the governor of Madurai proclaimed himself ruler of
an independent Sultanate, while the remainder of Southern India was plunged
into what was, in effect, a power vacuum. Such circumstances offered a unique
moment for local figures to seize power, as was demonstrated by the sudden
appearance of the five Sangama brothers. The origins of the Sangamas has long
been debated. Recent research suggests that they may have been officers in the
service of Kampila, a chief who controlled a sparsely populated domain in the
Kannada-Telugu country in the heart of the Deccan, and who was killed in
1327 in the struggles with the invaders. Kampila's fortified citadel was located
in the granite hills a short distance to the north of the sacred site of Hampi on
the Tungabhadra River.
Under the skilled leadership of two of the five brothers, Harihara I (1336—
54) and Bukka I (1354-77), the Sangamas rapidly established themselves as the
most powerful figures in Southern India. Their headquarters were at Hampi,
which they transformed into Vijayanagara, City of Victory, the greatest of all
fortified citadels in this era (see Chapter 5). The appropriateness of this name
for the new capital soon became evident as the Sangamas extended their
authority beyond the immediate confines of the Tungabhadra valley into the
southern areas of the Kannada and Telugu zones. Among their first acts was to
visit the monastery at Sringeri, a monastic site in the forested hills south-west
of their capital, where they sought the support of Vidyaranya, the local
pontiff. Under Harihara II (1377-1404), the Sangama territories were further
enlarged to encompass much of the Tamil region and even portions of the
Arabian Sea coastal strip, thereby bringing a substantial part of Southern India
under the control of Vijayanagara.
The campaigns in the Tamil zone, which from 1358 onwards were led by
Kumara Kampana, son of Bukka, culminated in the expulsion of the Madurai
king in 1371. The Sultanate threat to the Sangamas was, however, by no means
at an end since by this time the Bahmani state had been founded with its
capital at Gulbarga, about 250 kilometres north of the Tungabhadra.
Disagreements over the control of the fertile lands that lay between the
Bahmani and Vijayanagara centres led to a series of wars that was to engage
the attentions of the Sangamas from this time onwards. Further threats to their
authority came from rival Southern Indian leaders, many of whom had to be
forcibly persuaded to acknowledge Sangama supremacy. In spite of these
assaults, the Vijayanagara state assumed imperial proportions, and the
Sangamas responded by adopting the title of Raya, or emperor. Political and
cultural life continued to be focused on the Vijayanagara capital.
The exceptional political success of the Sangamas was due not only to the
sheer strength of their forces but also to their ability to adapt to new military
techniques, such as those introduced into Southern India by the Delhi army.
10

15-2V
15' 20'
i Plan of Vijayanagara
The Rayas imposed a system of tribute throughout their empire that yielded
sufficient revenues to support an impressive militia and to maintain a number
of defensive outposts. Vijayanagara itself was built up into a veritable fortress,
as well as a showpiece of imperial magnificence, with a fine series of courtly
and religious monuments laid out in the clearly distinguished royal centre
and sacred centre (Fig. i). Important religious establishments at other sites
were repaired and enlarged, as can be seen, almost 300 kilometres east of the
capital at the pilgrimage shrine of Srisailam in the wooded hills of the eastern
Telugu zone (Chapter 3).
11

CONSOLIDATION OF EMPIRE
Though bothered by the recurring troubles with the Bahmanis, the Rayas
enjoyed virtual supremacy in Southern India throughout the fifteenth century.
Wars with the Bahmani Sultans and with the Gajapati Rajas, the latter ruling the
lands that lay north-east of the Vijayanagara frontier, were a regular feature of
the reigns of Devaraya I (1404-22) and Devaraya II (1423-46). Prolonged sieges
and daring raids were common during these decades, but there were no decisive
conquests on either side. Meanwhile, Vijayanagara expanded further to
incorporate all of the Tamil zone and parts of the Arabian Sea coastal strip,
including Kanara and Malabar to the north and Venad in the extreme south.
Sangama rule under Devaraya II attained the apex of military strength. That this
was also an era of unprecedented courtly splendour is revealed by the chronicle
of Abdul Razzaq, Persian envoy to the capital in 1443.
Vijayanagara's hegemony was partly eroded under Mallikarjuna (1447-65).
The weakness of this ruler permitted various subordinates to increase their
powers. The ambitions of Narasimha Saluva, commander of Chandragiri, an
important citadel in the wooded hills on the eastern fringe of the Telugu
zone, brought about a conflict of interests. This had its consequence in the
invasion of Vijayanagara territory by Kapileshvara, the Gajapati ruler, whose
forces laid siege to the capital in 1485 before advancing into the Tamil zone.
Mallikarjuna was unable to halt this progress, thereby providing Narasimha
Saluva with an excuse to take over the imperial forces. Though Narasimha
did not at first declare formal usurpation, he ensured that authority was
steadily removed from the Rayas; Mallikarjuna and his successor, Virupaksha
II (1465-86), ruled only in name.
As the Sangamas were being deprived of their influence from inside their
empire, there were also threats from outside. To the north, Bahmani influence
reached its climax under the sway of Mahmud Gawan, capable minister of
Shamsuddin Muhammad III (1463-82), who in 1470 managed to take control
of the Vijayanagara holdings on the Arabian Sea coast, including the port of
Goa. On the east, the Gajapatis were firmly established; while in the south,
there was a rebellion of lesser chiefs. These assaults led to the disintegration of
the Sangama empire.
In the last years of Virupaksha's reign, Narasimha commanded nearly the
whole of the eastern half of the empire. Even so, he was unable to withstand a
raid by the Bahmanis in 1481 that led to a temporary occupation of the Tamil
zone; nor could he recover Goa and the other ports that had been lost to the
Bahmanis. On the death of Virupaksha, Narasimha took control of the army
and occupied the imperial throne at Vijayanagara, proclaiming himself Raya.
In this way, the second dynasty of Vijayanagara, that of the Saluvas, came into
being.
12

Under Narasimha, whose reign extended until 1493, most of the lands of
Vijayanagara were recovered and the stability of the central government
restored. This ruler encouraged the Arab trade in horses, and was an active
sponsor of temple building. The Vitthala complex at the capital may have been
the major religious foundation of his era (see Chapter 3). One factor in
Narasimha's rise to power was the corresponding decline of the Bahmani
kingdom which in the last decades of the fifteenth century broke up into
smaller states. Two of the Sultanate successor states were to be of particular
importance for the later history of Southern India: the Adil Shahis of Bijapur
in the Kannada zone north of the Tungabhadra, and the Qutb Shahis of
Golconda in the Telugu zone further to the north-east.
The remainder of Narasimha's reign, as well as all of that of his successor,
Narasimha II (1493-1507), were marred by repeated wars between Vijayana-
gara and the Adil Shahis. The Saluva grasp of power within the empire
became precarious and many subordinates began to rebel. Most of these
lesser figures were contained by Narasa Nayaka, commander of the
Vijayanagara army, who conducted extensive campaigns in the Tamil and
Kannada zones in 1497-8. This was just prior to the arrival of Vasco da
Gama in Goa in 1498, an event which signalled the beginning of Portuguese
domination of the Arabian Sea coast.
CLIMAX OF EMPIRE AND C A T A S T R O P H E OF I 5 6 5
In 1501, Narasa Nayaka seized the Vijayanagara throne to rule as Vira

Narasimha. His heir and eldest son, Vira Narasimha II (1503-9), was the first
of the truly powerful emperors of the Tuluva family that constituted the third
dynasty of Vijayanagara. Battles with the last of the Bahmani Sultans in 1502
and 1506 ended in payments of tribute and the loss of strategic forts.
Narasimha II signed a treaty with the Portuguese, the first between a
Vijayanagara ruler and a European power.
Krishnaraya (1510-29), son of Narasimha II, ascended to the Vijayanagara
throne at the death of his father. Krishnaraya made a far-reaching expedition
in the Tamil zone in 1512, settling the amounts that lesser chiefs were expected
to pay and posting Telugu chiefs in charge of the important provinces of
Gingee, Thanjavur and Madurai. These governors came to be known
throughout the empire as Nayakas. Once the southern part of the empire had
been secured, Krishnaraya turned his attention to the north, and made
advances into the territories of the Adil Shahis and Qutb Shahis. Citadels that
had previously been lost to the Sultans, such as Udayagiri, were recaptured. A
campaign directed against the Gajapatis in 1515-16 put an end once and for all
to the threat from the north-east. The Krishna temple erected at the capital on
Krishnaraya's return commemorates the victory of the Vijayanagara forces on
13

this occasion (see Chapter 3). The battles with the Qutb Shahis that took place
during these years were generally settled to the advantage of the Vijayanagara
forces. Krishnaraya went on pilgrimage to the principal temples of the Telugu
and Tamil zones in 1516-17, making conspicuous grants and gifts. The
architectural consequences of these benefactions are seen at Kalahasti in the
Telugu zone and at Chidambaram in the Tamil lands (see Chapters 3 and 6).
Once the dangers of external and internal disruptions had been laid to rest,
the administration of the empire was thoroughly remodelled, particularly in
revenue matters and in the training of the army; firearms seem to have been
introduced in Southern India at about this time. In this work, the services of
Saluva Timmaiah, Krishnaraya's chief minister, were indispensable. The wealth
of the empire reached new limits, and the Vijayanagara court was unrivalled in
ostentation according to the eye-witness account of Domingo Paes, a
Portuguese horse-trader. The most important annual occasion at the capital
was the Mahanavami festival to which all of the chiefs and governors of the
empire were summoned to pay tribute to the emperor. Paes gives an animated
account of the spectacular royal rites, processions and entertainments that
took place on this occasion. Ceremonial platforms and courtly friezes on
various monuments testify to the impact of the Mahanavami on Vijayanagara's
art and architecture (see Chapters 3 and 5).
Though wars with the Deccan Sultans did not diminish during the later
years of Krishnaraya's reign, Tuluva supremacy in Southern India was
sustained. At the death of this emperor, his half-brother, Achyutaraya, was at
Chandragiri; he hastened to temples at nearby Tirumala and Kalahasti to have
himself anointed before celebrating his coronation at the capital itself. But
Achyutaraya's succession was not favourably received by all parties. Krishnar-
aya's sons-in-law, Sadashiva and Venkatadri, had their own ambitions; the
result was temporary confusion in the affairs of state.
Achyutaraya's reign (1529-42) was marked by increasing aggression on the
part of the Adil Shahis and Qutb Shahis who steadily encroached upon
territories previously taken by Vijayanagara. An expedition to the Tamil and
Telugu countries in 1532-3 successfully quelled rebellious chiefs, while serving
as an excuse to visit important holy places and make conspicuous gifts.
Achyutaraya fixed his camp at Tiruchirapalli on the Kaveri River, near to the
temples on Srirangam Island, from where he subdued the southernmost
provinces of the Tamil zone. A description of Achyutaraya's court at
Vijayanagara is given by Fernao Nuniz, another Portuguese visitor.
The succession dispute that broke out on the death of Achyutaraya was
resolved by installing Sadashiva, a mere child, under the protection of Rama,
son-in-law of Krishnaraya. Even though Rama continued to rule in the name
of Sadashiva Raya (1543-69), it was he who wielded true authority throughout
the empire up until the events of 1565. Rama's brothers, Tirumala and
14

Venkatadri, served as chief minister and commander of the Vijayanagara

forces, respectively. Difficulties with the Adil Shahis increased during these
years, and there were no less than four major confrontations, ending with the
siege of Bijapur in 1553; similar engagements with the Nizam Shahis of
Ahmadnagar, another of the Deccan kingdoms, led to the humiliation of the
Sultans. Alliances with the Portuguese were attempted, but did not last. The
era also witnessed the visit of Francis Xavier and the beginning of the spread
of Roman Catholicism in Southern India.
By 1563, Rama Raya, as he was known by this time, had reached the height
of his power. His ruthless dealings with the Sultans, however, led to an
unprecedented union of the armies of the Deccan kingdoms. War was declared
and in January 1565 the Vijayanagara troops were overwhelmed by the
combined Bijapur, Golconda and Ahmadnagar forces. Rama Raya was killed
and Tirumala ordered the surviving troops to retreat to Vijayanagara where
they gathered up the imperial treasury and captured the emperor. They then
fled to Penukonda, almost 200 kilometres to the south-east. Meanwhile, the
capital, which was left undefended, was occupied and thoroughly sacked by
the invading troops, supposedly over a period of six months.
Tirumala immediately appointed himself regent of the empire. In 1567 he
returned briefly to Vijayanagara, but soon after shifted permanently to
Penukonda which was situated at a more suitable distance away from the main
arena of conflict. In this way, the first and greatest Vijayanagara capital was
abandoned forever. The loss of the city and the lands north of the
Tungabhadra, which were never to be recovered, signified the beginning of
Vijayanagara's decline.
The murder of Sadashiva brought the Tuluva line to an end. In spite of
rebellions that spread throughout the empire, Tirumala had himself crowned
at Penukonda in 1569 as Tirumaladeva Raya, first of the Aravidu line that
constituted the fourth and final dynasty of Vijayanagara. The name Vijayana-
gara was generally retained for the empire, even though the city itself by now
lay beyond the area of direct control. Raids by the Adil Shahis and Qutb
Shahis continued during the reign of Tirumala's heir, Shrirangadeva Raya I
(1572-86). This emperor was also crowned at Penukonda, which had by this
time been built up as an imperial seat. In the battle of 1576, Shrirangadeva was
captured by the Bijapur Sultan, his life being assured only by relinquishing the
provinces north of Penukonda. The year 1579 witnessed an invasion by the
Qutb Shahis, with the consequent loss of further provinces.
At the death of Tirumala, the Tamil country was under the viceroyalty of
Venkata, youngest brother of Shrirangadeva, based at Chandragiri. Simulta-
neously, Rama, another brother, was overlord of the Kannada region which he
controlled from the island fort at Srirangapattana (Seringapatan) on the upper
reaches of the Kaveri. Venkata, Shrirangadeva's successor, was crowned

emperor at Chandragiri and thereafter ruled as Venkatapatideva Raya (i 586—
1614). The first headquarters of this emperor were at Penukonda, already
established as the seat of the Aravidus. But the emperor was only directly in
charge of the lands belonging to the provinces of Penukonda, Chandragiri,
Vellore (Velur) and Srirangapattana. The remainder of the kingdom was in
effect under the immediate charge of the Nayakas of the Kannada and Tamil
zone. To the north, the empire continued to be encroached upon by the Adil
Shahis and Qutb Shahis whose raids continued throughout Venkatapatideva's
reign; to the south and west, many of the imperial provinces had taken on the
aspect of semi-autonomous kingdoms. Among the local governors who
maintained close contacts with the Vijayanagara throne but who tried to assert
their independence was Chinna Bomma of Vellore, an important and well-
fortified centre guarding the northern approaches to the Tamil zone.
EMERGENCE OF THE SUCCESSOR STATES
It was under the Tuluvas in the first half of the sixteenth century that the first
of the warrior chiefs from the Telugu region were posted as Nayakas at the
strategic centres of Gingee, Thanjavur and Madurai. After the events of 1565
and the consequent diminution of the Vijayanagara territories these viceroys
were able to consolidate their armies and fortunes. In spite of their aspirations,
the Nayakas continued to affirm their loyalties to the Aravidu kings.
Gingee (Senji, Jinji) was the most northerly of the Nayaka headquarters and
the one closest to Chandragiri. Tubaki Krishnappa, who was installed at
Gingee during the period of Krishnaraya, was the first Nayaka to convert the
fort into an outstanding example of military architecture. He was succeeded by
Achyuta Vijayaramachandra and Mutialu, whose governorships roughly
corresponded with the reigns of Achyutaraya and Sadashiva, respectively.
Krishnappa II was a contemporary of Venkatapatideva, and was already in
command when this Raya ascended to the throne. Krishnappa was the most
long lived of the Gingee Nayakas and certainly the most influential. Many
courtly structures that still stand in the fort are assigned to his reign (see
Chapter 5).
The Thanjavur Nayakas were placed in charge of the Kaveri Delta region
under Achyutaraya. Shivappa Nayaka (1549-72), the first of this line of
governors, had already served together with his father in the campaigns of
Krishnaraya. Shevappa repaired the fort at Thanjavur, and in the early 1570s
made donations to important temples throughout the province, as well as
receiving visits from Portuguese missionaries. For a time he shared the
governorship with his son, Achyutappa, who continued to rule until 1614.
Achyutappa waged wars on behalf of his overlord and contemporary,
Venkatapatideva, to whom he remained constant.
16

The Madurai Nayakas hark back to Vishvanatha (1529-64), who began his
career as an officer under Krishnaraya. This governor reinforced the citadels at
Madurai and Tiruchirapalli, and took pains to forge alliances with local chiefs,
especially those of Tirunelveli and Tenkasi, who became his subordinates.
Krishnappa I (1564-72), Virappa (1572-95) and Vishvanatha II (1595-1601),
who all succeeded in a direct line, maintained a policy of loyalty towards the
Vijayanagara throne, in spite of occasional conflicts such as the war of 1582
between Virappa and Venkata, regent of Shrirangadeva Raya. A prominent
personality in these decades was Ariyanatha Mudaliyar, principal general and
advisor to the Madurai Nayakas. His bequests to the Madurai temple exceed
those of his royal overlords (see Chapter 4). The Telugu warriors were not the
only viceroys to rise to power under the Aravidus; several military groups in
the Kannada region also achieved autonomy at this time. The most important
were the Nayakas of Keladi. The first known member of this family,
Chaudappa, hailed from Keladi, a small town in the wooded hills in the
western part of the Kannada zone, and was active by 1506. He was succeeded
by his son, Sadashiva (1513-63), who gained renown in the campaigns of
Rama Raya. In recognition of the services rendered on these occasions, the
Vijayanagara commander granted Sadashiva control of ports on the Kanara
coast. Sadashiva's heir was Doddasankanna (1563-70), who was responsible
for moving the capital from Keladi to nearby Ikkeri, an event marked by the
construction of an important temple in a novel regional style (see Chapter 3).
Together with his brother, Chikkasankanna, with whom he ruled jointly for
some years, Doddasankanna remained loyal to the Rayas after 1565. The
following Nayakas, Ramaraja (1570-82) and Venkatappa (1582-1629), also
professed allegiance to the Vijayanagara throne.
The Wodeyars of Mysore began their careers as provincial governors in the
southernmost part of the Kannada region. The first prominent Wodeyar,
Hiriya Bettada Chamaraja, also known as Timmaraja (1513-53), was respon-
sible for laying out the fort beneath Chamundeshvari hill in 1524, naming it
Mahisuru (Mysore). His son, Timmaraja II (1553-72), was a subordinate of
Tirumala. Bola Chamaraja IV (1572-6) and Bettada (Devaraja) (1576-8), both
grandsons of Chamaraja, had relatively short reigns. The next Wodeyar, Raja
(1578-1617), sought mastery of the adjacent territories belonging to the
Aravidus of Penukonda.
The Gowda chiefs of Yelahanka, an insignificant town in the country
immediately north-east of the Wodeyar kingdom, also served as provincial
governors under Vijayanagara. Hiriya Kempe I (1513-69), who was much
favoured by Krishnaraya and Achyutaraya, erected a fort at Bangalore in 1537,
making it his headquarters. All of the later Gowdas ruled from this city, which
steadily grew in prosperity and influence. In 1550, Hiriya Kempe occupied the
sacred hill of Shivaganga, thereby gaining charge of the lands around
17

Bangalore. Immadi Kempe (1569-88), the next important Gowda chief, was
partly based in Magadi, another seat of Gowda power in the vicinity of
Bangalore.
SUPREMACY OF THE SUCCESSOR STATES

At the beginning of the seventeenth century, Venkatapatideva Raya, who had
already been ruling for some years, was established at Chandragiri and, from
1607, also at Vellore. Reports by Jesuit friars describe the court at Chandragiri
and the daily routine of the emperor. Only two palaces within the fortified
citadel survive to give an idea of the splendours of this last Vijayanagara capital
(see Chapter 5). The Rayas continued to experience troubles with the
Nayakas: a rebellion by Chinna Bomma of Vellore was quelled in 1603, but in
1610 Srirangapattana was taken by the Wodeyars.
One feature of Venkatapatideva's era was that the wars with the Deccan
Sultans diminished. This was largely due to the expansion of the Mughal
empire into the Deccan, threatening the security of the Adil Shahi and Qutb
Shahi kingdoms. Bijapur sought the support of the Rayas in a desperate
attempt to counter the Mughal threat. Another characteristic of the period was
the increased contact with the Portuguese and Dutch, and later with the
British, who arrived on the Coromandel coast. Venkatapatideva granted
concessions to European traders who built factories at various ports, such as
Machilipatnam (Masulipatan) and Pulicat. The succession dispute that
followed the death of Venkatapatideva in 1614 developed into a major
disagreement between the Rayas and the Nayakas that eventually assumed the
dimensions of a civil war. More than the losses of 1565, it was this conflict that
precipitated the demise of the Vijayanagara empire; thereafter, the Rayas were
reduced to minor rulers of a diminished kingdom. The next two Aravidu
rulers, Ramadeva Raya II (1614-30) and Venkatapatideva II (1630-42), were
unable to prevent further encroachments on their territories. The Adil Shahis
resumed their raids into the Vijayanagara lands, the most effective being led by
Randaula Khan. In 1641, this warrior overwhelmed many of the forts of the
former empire, including Vellore, Srirangapattana and Ikkeri; the Qutb Shahis
followed soon after.
This final blow to the authority of the Aravidus occurred during the reign
of Shrirangadeva Raya III (1642-64) when Chokkanatha Nayaka of Madurai
encouraged the Bijapur and Golconda Sultans to invade the Vijayanagara
kingdom. In 1659 their combined armies occupied Chandragiri and Vellore,
compelling Shrirangadeva to seek refuge with the Ikkeri Nayakas. Thus ended
the Aravidu dynasty and with it the history of Vijayanagara.
The rise in power of the Nayakas paralleled the decline of the Rayas. Three
major figures dominated the course of events in the first part of the
18

seventeenth century: Krishnappa II of Gingee, Raghunatha of Thanjavur and

Muttu Virappa I of Madurai. They were all involved in the civil war that lasted
until 1617. Venkatapatideva had already experienced difficulties with Krish
nappa in 1604. Three years later he curbed the Gingee forces and took over
control of the Vellore fort. It is possible that he celebrated this occasion by
erecting the magnificent hall with animal sculptures that stands inside the
Vellore temple (see Chapter 4). Krishnappa survived the dislocation of the civil
war, but was succeeded in about 1630 by a series of lesser figures. The line was
interrupted by the Sultanate invasions, and in 1649 the fort fell to the Q u t b
Shahis, to be followed ten years later by the Adil Shahis. But Gingee did not
remain long in Bijapur hands; in 1676 it was taken by Shivaji and absorbed
into the growing Maratha empire.
The disruptive sequence of events at Gingee was virtually repeated in the
adjacent kingdom of Thanjavur. Raghunatha (1614-34) was appointed ruler
by his predecessor and father, Achyutappa, after he had already participated
in government for several years. Raghunatha survived the battles that marked
the civil war of 1614-17, and was able to secure his kingdom against the
aggression of Chandragiri and Madurai. His reign was marked by continued
contacts with the Portuguese and the arrival of Dutch, Danish and British
traders on the Coromandel coast. Raghunatha's son, Vijayaraghava (1634-
73), succeeded to the Thanjavur throne, and spent much of his long reign
repulsing attacks by the Deccan Sultans. But he was not always successful in
this endeavour; in 1659 he was obliged to abandon Thanjavur when the
capital was occupied for a short time by the Adil Shahis. Vijayaraghava
maintained good relations with the Portuguese w h o were constant visitors at
his court. Difficulties with Madurai were renewed and Thanjavur was twice
raided by Chokkanatha Nayaka, Vijayaraghava being killed in the war of
1673. This effectively signified the end of the Thanjavur line, for in 1676 the
Marathas took the city, thereby initiating a new era in the history of this part
of the Tamil zone.
Muttu Virappa I (1609-23) was the ruler of Madurai during the years of the
civil war between the Nayakas and the Rayas, after which he transferred the
capital to Tiruchirapalli, declaring his independence from the Aravidus. He
t n e
was succeeded by his younger brother, Tirumala (1623-59), outstanding
personality of the era and perhaps the most powerful of all Nayaka rulers.
Tirumala's first task was to restore Madurai as the principal Nayaka
headquarters of the kingdom. He waged wars against the Wodeyars of
Mysore, and in turn subjugated lesser chiefs, such as those of Ramanatha-
puram (Ramnad), often with Portuguese assistance. In 1635, Tirumala ordered
the invasion of Venad and also waged battle with the Chandragiri emperor.
He encouraged the Adil Shahi incursion which resulted in the losses of Gingee
and Thanjavur to the Bijapur forces. Chokkanatha's reign (1659-82) began
19

A R C H I T E C T U R E AND ART OF SOUTHERN INDIA
with the successful resistance to the Adil Shahis and the punishment of
Thanjavur and Ramanathapuram for not having supported the Madurai army.
Chokkanatha moved his capital to Tiruchirapalli in 1665, and was planning
another raid on Thanjavur when he was interrupted by the arrival of the
Marathas in 1676.
The era of greatest influence for the Nayakas in the Kannada zone occurred
at the same time as that of their counterparts in the Tamil region. The
independence of the Ikkeri Nayakas was heralded by Venkatappa's decision in
1614 to cease acknowledging the Aravidu kings. Many victories are attributed
to the long reign of this ruler, including those over the Bijapur forces.
Venkatappa extended the Nayaka territories to the Arabian Sea provinces of
Kanara and Malabar. During the reign of his son, Virabhadra (1629—45), in
about 1639, the capital was shifted from Ikkeri to the fort of Bidnur (later
renamed Nagara). This move was due to the invasion of Randaula Khan, as
well as pressure from the neighbouring Wodeyars and even from the
Portuguese. The next ruler, Shivappa (1645-60), developed Bidnur into an
impregnable citadel and managed to recapture territories previously lost to the
Portuguese. Under his expert leadership the Nayaka kingdom once again
extended as far as Malabar, and threats from the Wodeyars ceased. The later
Nayakas of Bidnur were of lesser consequence.
Raja Wodeyar, who was on the Mysore throne at the turn of the seventeenth
century, was able to steadily expand his kingdom. The capture of Sriranga-
pattana, an outpost of the Aravidus, was an obvious sign of independence; this
island fort now became the Wodeyar capital. Raja Wodeyar was the out
standing ruler of his era; he revived the Mahanavami ceremony of Vijayanagara
times, and sponsored repairs and services to temples within the fort.
t n e
Chamaraja V (1617-37), next in line, was successful in his campaigns,
enlarging the kingdom and encroaching upon the Ikkeri territories to the
north-west and the Bangalore kingdom to the north-east. He is reputed to
have been a great patron of the arts and letters. His successor, Kanthirava
Narasaraja I (1638-59), countered the attempts of the Adil Shahis to capture
Srirangapattana. Further battles with Bijapur took place in 1662-3. The two
succeeding Wodeyars were powerful figures, in particular Doddadevaraja
(1659-73). Meanwhile, the aggression of the Deccan Sultans lessened, so too
that of the Madurai Sultans; this situation encouraged Doddadevaraja to
proclaim independence.
I N C U R S I O N S F R O M T H E N O R T H A N D B R E A K UP O F T H E
SUCCESSOR STATES
The seventy-five years or so encompassing the last quarter of the seventeenth

century and the first half of the eighteenth century were a period of
20

considerable instability, caused mainly by incursions from the north, first by

the Marathas, then by the Adil Shahis and Qutb Shahis, and finally by the
Mughals. This phase of Southern India's history was brought to an end with
the invasions of much of the region by Haidar Ah in the second half of the
century and the struggles with the French and British for control of the
'Carnatic'.
The expedition of Shivaji, founder of the Maratha state, into Southern India,
accompanied by one of the commanding officers from Bijapur, was actively
encouraged by Tirumala Nayaka of Madurai in a ploy to dislodge his rivals to
the north. Gingee and Thanjavur were both taken by the Marathas who then
settled permanently in the second of these capitals, ruling with little reference
to other centres of Maratha power in the Deccan. Venkaji, also known as
Ekoji (1676-85), continued the prevailing administration of the Nayakas, and
was successful in warding off repeated assaults by the Wodeyars and Mughals.
He absorbed many of the lands formerly held by the Madurai rulers, thereby
bringing to an end more than two centuries of Nayaka domination in the
Tamil zone. His successor, Shahji (168 5-1711), was perhaps the most able and
distinguished of the Maratha line at Thanjavur. In spite of the minor wars and
monetary demands of the Mughals who, having overwhelmed Bijapur and
Golconda in 1687, pressed southwards, this ruler managed to hold on to the
Maratha territory by paying tribute. His successors, Sarabhoji I (1711-27) and
Tukkoji (1727-35), were constantly engaged in wars and frantic diplomacy
with the increasingly influential French and British. In spite of the turbulence
of these years, the Maratha court attained some measure of sophistication
judging from the finely worked metal artefacts and painted manuscripts
surviving from this era (see Chapters 6 and 7). The years following Tukkoji's
reign were marred by disputed successions and increasing anarchy.
The invasions of Southern India by the Bijapur and Golconda forces had
already destroyed the last vestiges of the Vijayanagara empire by the end of the
seventeenth century. After the Sultanate armies had absorbed large tracts of
the Kannada and Telugu lands, they proceeded southwards, occupying the
principal forts of the Tamil zone such as Gingee. They were followed soon
after by the Mughal forces. Zulficar Ali Khan, Aurangzeb's principal general,
reached Gingee in 1690 which he then besieged. Resistance by the Maratha
troops of Thanjavur, however, was sustained, and in the end the Mughal army
had to retire.
By this time, the governors who had ruled the Hyderabad province as
representatives of the Mughal emperors had become virtually independent of
Delhi. The Hyderabad province of the Mughal empire extended southwards to
Arcot in the northern part of the Tamil zone. The Hyderabad administrators
in Arcot enjoyed a certain degree of autonomy and it was not long before they
were directly in command of what was, in effect, a separate kingdom. Daud
21

Khan (1703-10) and Saadat Ullah Khan I (1710-32), the Arcot rulers who first
adopted the title of Nawab, asserted their powers and waged war with the last
of the Nayakas, Vijayaranga Chokkanatha II (1706-32), and with his widow
Minakshi who carried on the government until 1736. By about 1740, a large
part of the Madurai kingdom was under the control of the Nawabs, who even
attempted to establish a secondary capital at Tiruchirapalli.
The Madurai kingdom had already begun to disintegrate by the end of the
seventeenth century. The south-east province was under the management of
the Setupatis of Ramanathapuram, whose prestige and income derived from
control of the isthmus leading to the pilgrimage shrine on Rameswaram Island.
Almost all of the Ramanathapuram rulers contributed in some way to the glory
of this great monument (see Chapter 4). Raghunatha Tevan II, known better as
Kilavan (1673-1710), declared his independence from Madurai in 1702. This
ruler played an active and prominent role in preventing the Arcot Nawabs
from taking Tiruchirapalli. His successors, Muttu Vijaya Raghunatha Tevan
(1710-28) and Kutta Tevan II (1728-34), were similarly engaged in conflicts
with the Nawabs and Marathas. A vivid idea of the courtly life of these kings
may be had from the murals that adorn the palace at Ramanathapuram (see
Chapter 7). The later Setupatis were lesser figures with little real influence.
An almost identical chain of events led to the emergence of the kingdom of
Pudukkottai in the region midway between Tiruchirapalli and Ramanatha-
puram. The rulers of Pudukkottai, the Tondaimans, were originally subordi-
nates of Madurai. Raghunatha (1686-1730) was the first of the Tondaimans to
declare his independence. Together with his son, Vijaya Raghunatha (1730-
69), he too struggled with adjacent kingdoms.
In the Kannada zone, the Wodeyar and Gowda kingdoms continued to
coexist uneasily. One of the most prominent rulers of the era was Chikkadeva
Raja of Mysore (1673-1704); much of his reign was taken up with campaigns
against the Marathas. In 1728, during the reign of Dodda Krishnaraja I, the
Wodeyar army captured the commander of the Gowda forces; thereafter, the
Bangalore kingdom was merged into that of Mysore. In 1761 the Mysore
throne was usurped by Haidar Ali.
THE ARABIAN SEA COAST
The geographical and political isolation of Kerala has already been noted in
Chapter 1. Throughout the centuries considered here, the Malayalam zone was
divided among a number of petty chiefs who ruled relatively freely within the
confines of their limited domains without any allegiance to a central authority.
Three sets of kings emerged as particularly powerful figures: the Zamorins of
Calicut (Kozhikode) in Malabar to the north, the Rajas of Cochin and, in the
last years of the period covered here, the Rajas of Venad to the south.
22

The Vijayanagara emperors were always eager to control the rich rice-
growing and pepper-producing land of Kanara. Bukka I was the first Raya to
annex Kanara by appointing viceroys to rule over the provinces of Basrur,
Barkur and Mangalore (Mangaluru). But the remainder of Kanara remained in
the hands of a series of minor chiefs, many of whom were Jains, such as the
Chautas of Mudabidri and the Bandagas of Puttur. Throughout the fourteenth
and fifteenth centuries, these and other similar chiefs governed with minimal
reference to Vijayanagara. This explains the large numbers of relatively small
temples erected throughout Kanara in this era. Lucrative prospects were
forged with Arab traders; in fact, some ports on the Kanara coast, like Bhatkal,
already had sizeable Muslim populations, testifying to longstanding interna-
tional trade relationships. The situation continued under the Tuluvas in the
first half of the sixteenth century, the only difference being the arrival of the
Portuguese. In 1505, an envoy from the Vijayanagara court granted the
Europeans permission to build factories; Rama Raya signed another treaty in
With the catastrophe of 1565, commercial contacts between Kanara and

Vijayanagara came to an end. Local governors and chiefs asserted their
independence by strengthening their ties with the Portuguese who by this time
had become undisputed masters of the Arabian Sea trade. At the beginning of
the seventeenth century the Bijapur rulers also expressed a desire to benefit
from Kanara's profitable trade; in 1608 they attempted to curb the power of
the Jain chiefs. But because of their proximity, the Ikkeri Nayakas in the end
had greater influence on the region. Later rulers, such as Virabhadra and
Shivappa, were constantly engaged in strengthening their position and many
coastal forts, including the stronghold at Bekal in Malabar, belong to their
reigns. The Portuguese erected a factory at Mangalore in 1670 under Nayaka
protection. This working relationship with European traders was extended in
the eighteenth century to the Dutch and British, who founded factories on the
Kanara coast in 1719 and 1737, respectively. The capture of Bidnur by Haidar
Ali of Mysore in 1768 marked the decline in Kanara's wealth and indepen-
dence.
The other part of the Arabian Sea coast historically related to the greater
history of Southern India is Venad. In the sixteenth and seventeenth centuries,
the Venad chiefs paid tribute to the Nayakas of Madurai who controlled the
adjacent territories of the Tamil country. Among the most important rulers of
Venad at this time was a family with branches at Quilon and Kalkulam, the
latter in the vicinity of Kanyakumari. Invasions from Madurai meant that parts
of Venad were occasionally brought into the sphere of the Nayaka kingdom;
incursions of the Venad chiefs into Nayaka territories temporarily extended
the influence of Kerala into the Tamil zone. The arrival of the Portuguese and
Dutch did little to alter this situation, and troubles with the Nayakas and their

successors continued. With the accession of Martanda Varma (1729-58) to the

throne, the Venad kingdom, from this time onwards known as Travancore,
emerged as the dominant power in the region. Kalkulam was renamed
Padmanabhapuram, and a new capital was laid out to the north, at Trivandrum
(Tiruvananthapuram). Through a series of successful campaigns, Martanda
Varma gained control of the lands from Kanyakumari to the borders of the
Cochin kingdom. Under this king and his heir, Rama Varma (1758-98), the
Dutch were expelled and the power of the local chiefs was broken; the
Travancore Rajas emerged triumphant as the dominant rulers in Kerala.
2
4
CHAPTER 3
TEMPLE ARCHITECTURE:
THE KANNADA AND TELUGU ZONES
The historical context of religious architecture in Southern India during the

Vijayanagara and Nayaka periods is relatively well known, owing mainly to
the records incised directly on to monuments or stone slabs set up for the
purpose. Even so, the chronology of certain temples, including some with
unusual forms and fine details, is still uncertain. Foundation inscriptions are
lacking for quite a few major monuments, even when there is an abundance of
information pertaining to later grants and bequests. While it is true that some
sanctuaries date back to pre-Vijayanagara times, such as the Virupaksha shrine
at Hampi and the Venkateshvara shrine at Tirumala, many religious buildings
were, in fact, newly established during the centuries under consideration here.
The patrons of such projects frequently advertised their pious bequests, but
sometimes they appear to have been more interested in presenting themselves
as protectors and repairers of already existing monuments than as sponsors of
entirely new foundations, even when this was actually the case. This explains
the many cases of unascribed temples belonging to the Vijayanagara and
Nayaka periods. Notable exceptions are the Jain temples in Kanara, almost all
of which are provided with precise historical data.
STYLISTIC DEVELOPMENT
Temple building under the first Rayas in the second half of the fourteenth
century, especially in the region of their new capital on the Tungabhadra, was
largely dependent on previous practice. Temple architecture in the Deccan in
earlier centuries consisted of several closely related styles. Twelfth- and
thirteenth-century monuments of the Hoysalas and Kakatiyas, for instance,
were constructed mostly in schist and incorporated one or more small square
sanctuaries known as vimanas. Sanctuary exteriors were characterised by
sharply defined basement mouldings and pilastered walls; pyramidal towers
rose over the roof slabs. Vimanas in larger temples opened off spacious
columned halls, known as mandapas. They were generally square or
rectangular in plan, and partly open, with balcony seating on the peripheries.
The survival of this Deccan style under Vijayanagara was short-lived; in less
than a century it was replaced by a quite different tradition derived from the
Tamil country. Almost all temples erected in the Kannada and Telugu zones
from the fifteenth century onwards display signs of Tamil influence. The
architectural idiom is thoroughly standardised, the preferred medium being
25

2 Plan, section and elevation, Krishna temple, Vijayanagara,

dated 1516
granite in all of its local variations. The Krishna temple at Vijayanagara,

erected by Krishnaraya in 1516 to commemorate his victory over the
Gajapatis, may be taken as a typical example (Fig. 2). In plan, the main unit of
the complex consists of a sanctuary surrounded by a passageway, an enclosed
26
TEMPLE ARCHITECTURE: THE KANNADA AND TELUGU ZONES
3 Gopura, Pattabhirama complex, Vijayanagara, sixteenth century

inner mandapa with side porches, and a second outer square mandapa open on
three sides. The walls of the passageway and enclosed mandapa are divided
into alternating projections and recesses by regularly spaced pilasters. The
projections have deep niches for sculptures framed by secondary, shorter pairs
of pilasters with shallow pediments; recesses have isolated pilasters standing in
pots decorated with bands and tassels. The pyramidal tower of the vimana is
constructed of brick and plaster, and was originally painted to blend in with
the granite portions below; the capping roof is hemispherical. A similarly
constructed parapet once rose upon the roofs of the mandapas and porches.
An idea of the entrance gopuras with which such temples were furnished at
this time may be had from the Pattabhirama, a monument assigned to the
period of Achyutaraya situated on the outskirts of the Vijayanagara capital
(Fig. 3). The principal gateway of this complex is a solid, rectangular
construction with a central passageway. Above rises an imposing pyramidal
brick and plaster tower with ascending but diminishing storeys on an internal
timber framework. The tower is capped with a large shala roof. This is
characteristically barrel-vaulted, and indeed is partly hollow; the ends are
marked by horseshoe-shaped arches.
All of these architectural features have their origins in the Tamil tradition,
most notably in the temples of the Cholas and Pandyas. The revival of this
idiom under the first Vijayanagara governors of the Tamil country, and its
widespread dispersal throughout the empire, including the Telugu and
Kannada zones where it was previously unknown, is the outstanding feature
of architectural developments in the fifteenth and sixteenth centuries. In
conventionalised and expanded form, this Tamil-derived mode became, in
effect, the official style of the empire, adopted for most religious constructions
by the Rayas and their representatives.
But not all temple building activity under Vijayanagara conformed to this
Tamil inspired manner; variations persisted in the wooded hills of the western
part of the Kannada zone and in the adjacent Arabian Sea coastal strip of
Kanara. Temples here were built in an idiom largely influenced by regional
practice, partly inspired by earlier Hoysala traditions; there were only
occasional references to the mainstream architecture of the remainder of
Southern India.
TEMPLES OF THE EARLY SANGAMAS

Temples and gateways on the sloping shelf of Hemakuta hill immediately
above Hampi, the nucleus of Vijayanagara's sacred centre, date from the first
decades of the fourteenth century. They demonstrate the prevailing architec-
tural style in the Kannada and Telugu zones immediately prior to the
foundation of the capital. Two almost identical temples of the Hemakuta
28

4 Triple-shrined temple, Hemakuta hill, Hampi, fourteenth century
group each have triple vimanas opening off columned mandapas extended on
one side as entrance porches (Fig. 4). The interiors are plain, the columns being
provided with double capitals and angled brackets without any decoration.
The exteriors are similarly unadorned, except for sharply cut basement
mouldings and horizontal wall bands. Pyramidal stone towers above the
vimanas are divided into horizontal layers by deeply cut mouldings. Part-
circular projections extend from the fronts of the towers; roofs with
characteristic square-to-dome forms, known as kutas, are crowned with pot-
like finials. A third temple to the north-west of these two examples is laid out
in similar fashion. Its outer walls, however, have shallow pilasters dividing the
exterior into narrow bays. The towers rise in successive and diminishing
storeys marked by parapets of miniature roof forms. All of these triple-
sanctuaried monuments appear to have been dedicated to Shiva; an inscription
on one example records the installation of three lingas by Kampila, the early
fourteenth-century chief who may have been associated with the first
Sangamas.
This simple style was retained for some time by the Sangamas: small shrines
of this type are dotted all over the Vijayanagara site. One example in the royal
centre of the capital, near to the recently excavated courtly structures, is
consecrated to Virupaksha, the same deity as that worshipped in the main
complex at Hampi. This temple is similar to the Hemakuta structures, but

5 Ganigitti Jain temple, Vijayanagara, dated 1386
there is only a single towered vimana. Its columned mandapa, originally a

porch-like structure, is engulfed by later extensions. The shrine is assigned to
the middle of the fourteenth century, when the royal centre of the capital was
first laid out.
Another temple of this type, consecrated to Narasimha, surveys the
Tungabhadra a short distance east of Hampi. A nearby inscription indicates
that it was already in existence in 1379. The exterior of the building is plain,
except for relief carvings of Garuda and Hanuman. Like the examples on
Hemakuta, the vimana has a pyramidal tower with recessed horizontal
mouldings. The building stands in a compound with an open two-storeyed
gateway on one side. Another, almost contemporary structure is the Ganigitti
Jain temple just inside one of the fortified entrances south-east of the royal
centre (Fig. j). It was erected in 1386 by Irugappa, minister of Harihara II, and
is dedicated to Kunthu, one of the Tirthankaras. The building has two
connected mandapas, each with an adjoining vimana; porches shelter doorways
on two sides. The interior is massive and unadorned, except for columns with
large double capitals and decorated doorways. The exterior is of little interest
except for the stepped tower over the southern vimana. The stone
3°
5m
6 Plan, section and elevation, ruined temple, Vijayanagara,

fourteenth century

lamp-column that stands immediately in front has a dedication inscribed on
the base of its shaft. Another temple erected by Irugappa, also dedicated to one
of the Tirthankaras, is situated at Anegondi, the settlement on the northern
bank of the Tungabhadra opposite the Vijayanagara site.
A further instance of fourteenth-century temple architecture at Vijayanagara
is an abandoned structure on the north-east road leading from the royal centre
to the river crossing to Anegondi (Fig. 6). It consists of a square enclosed
mandapa with raised seating on four sides, entered through doorways on the
east and south; twin antechambers lead to the vimana on the north. The outer
walls, which are raised on a high plinth, have a basement with sharply cut
mouldings, and regularly positioned pilasters defining projections and recesses.
The tower over the vimana has two diminishing storeys capped with a kuta
roof.
Beyond the capital, in the rapidly expanding territories of their kingdom,
the first Sangamas built extensively, repairing damaged temples and adding
new vimanas and mandapas. Examples of fourteenth-century temples stand
inside the fort at Chitradurga, 125 kilometres south of the capital. Shrines at
this site are simple structures built up into natural crevices which serve as
sanctuaries. That dedicated to Sampige Siddheshvara is dated to 1356. Its
mandapa has massive columns with prominent double capitals; bench seating
is provided on four sides.
Other examples of temple architecture in the early Sangama era are located
in the adjacent Telugu zone. The Madhavaraya temple at Gorantla, a small
town 25 kilometres south-east of Penukonda, was erected in 1354 by a local
chief of the Saluva family. It consists of a simple arrangement of a severely
plain vimana and mandapa; this double unit is approached through a second
open mandapa with seating on three sides. The central columns on the
periphery have crouching lion-like yalis, a motif familiar in earlier Tamil
architecture; columns elsewhere have cubic blocks with carved images (see Fig.
127). Ceiling panels in both mandapas are conceived as rotated squares with
petal-like motifs in the corners (Fig. 7). An unfinished gateway of the gopura
type stands to the east.
Another early Sangama temple in the Telugu zone is the Mallikarjuna shrine
at Srisailam. This holy site is dramatically positioned above the Krishna at a
point where the river flows through a deep gorge. The principal shrine is an
unadorned structure with a pyramidal stone tower of simple design. The
adjoining mandapa is a royal foundation of Harihara II, dating from his visit
to Srisailam in 1405. Its outer walls are divided into bays by pairs of pilasters.
Secondary shorter pilasters frame recesses capped with shallow pediments in
the form of temple-like towers; some recesses have pierced stone windows.
The porches that project outwards on three sides have massive columns with
blocks on the shafts and double capitals above. (Much of the original fabric of
32

7 Ceiling, Madhavaraya temple, Gorantla, dated 1354
33

8 Plan and elevation of outer walls, Rama temple, royal centre,

Vijayanagara, fifteenth century
this structure has been replaced.) An unusual feature is the sculptural treatment
of the outer walls of the temple compound (see Fig. 124).
TEMPLES OF THE LATER SANGAMAS AND THE SALUVAS
Temple architecture in the fifteenth century in the Kannada and Telugu zones
displays an increasing emphasis on features imported from the Tamil zone;
especially pilastered walls with alternating projections and recesses, brick and
plaster towers with hemispherical or kuta roofs, columns with carved images
on cubical blocks, and free-standing entrance gopuras capped with shala roofs.
In spite of the prevalence of these Tamil-inspired features, certain Deccan
characteristics persist, such as open mandapas with projecting porches
provided with balcony seating, and vault-like projections on the fronts of
vimana towers.
One of the finest monuments of the period is the Rama temple at the heart
of the royal centre at Vijayanagara (Fig. 8). (Popularly known as Hazara
Rama, it is dedicated to the god Ramachandra.) This monument, which
provides a focus for the many courtly and ceremonial structures that surround
it, may have served as a private chapel for Devaraya I. It is contained within a
rectangular compound, the peripheral walls of which are adorned with relief
34

9 Principal shrine, Rama temple
35

10 Basement detail, Rama temple
36

carvings (see Fig. 122). Entrances on the east and north have columned
verandahs without any towers; columns with sculptured blocks and double
capitals are sheltered by overhanging eaves. The principal shrine has a small
square vimana with delicately articulated walls (Fig. 9). Pilasters capped with
pediments of different designs frame deep niches; wall recesses have pilasters
standing in jewelled pots. While no sculptures are preserved in the niches, the
walls themselves are covered with narrative carvings (see Fig. 123). The brick
and plaster tower over the sanctuary rises in a series of storeys capped with a
kuta roof; a vaulted projection on the east is faced with a prominent arch. The
adjoining square mandapa is approached through porches on three sides.
Ornate basement mouldings decorated with lotus petals, jewelled ribs and
miniature animals flank the doorways (Fig. 10). The polished granite columns
of the interior have ornate sculptured blocks and curved lotus brackets. The
secondary shrine to the north has two small rectangular sanctuaries, one of
which is capped with a shala roof.
Further evidence of religious building activity at Vijayanagara in the
fifteenth century exists in the sacred centre. The Virupaksha shrine at Hampi
was continuously enlarged during the Sangama period. An important addition
was the massive entrance gopura on the north side of the compound, from
where a path leads down to the Tungabhadra. The outer walls of this gateway
are elevated on a lofty basement with sharply defined mouldings; rows of flat
pilasters are the only decoration on the walls. (The brick tower above is very
much later.) Similar gopura-style entrances, though lacking brick super-
structures, were built on Hemakuta hill above Hampi and in front of the
Virupaksha shrine in the royal centre (Fig. 11).
An idea of the refined style of Sangama architecture in the Telugu zone may
be had from the Rama temple at Penukonda (Fig. 12). It consists of a columned
mandapa and antechamber leading to a vimana. The exterior presents a long
low elevation divided by a rhythmic sequence of pilasters, including secondary
sets with shala-type pediments and solitary examples standing in pots. The
square tower of the vimana rises in ascending storeys covered with pilasters; it
is capped with a hemispherical roof. (The twin Shiva temple nearby appears to
be a sixteenth-century copy of this scheme.)
One of the most remarkable religious projects of this era stands at
Virupakshi, an almost abandoned settlement in the extreme south-eastern
corner of the Kannada zone. The temple was erected in 1431 by the son of
Devaraya II who was at this time viceroy of the Mulbagal province.
Consecrated to Virupaksha, the same deity as at Hampi, the Virupakshi
monument is planned on a large scale, with three concentric compounds
linked by entrance gateways. The peripheral walls of the intermediate
enclosure measure 116 metres by 84 metres. The core vimana is totally plain.
Of greater architectural interest are the gopura-style gateways on the east.
37

11 Unfinished gopura, Virupaksha temple, royal centre, Vijayanagara,

fifteenth century
12 Rama temple, Penukonda, fifteenth century
38

13 Main shrine, Vitthala temple, Vijayanagara, fifteenth-sixteenth

centuries
Another important temple of the Sangama period is the Narayana temple at

Melkote, in the southern part of the Kannada zone. This monument was
substantially enlarged by Timmana Dannayaka, chief minister of Mallikarjuna.
The mandapa that he added in 1458 has columns with the finest decoration of
the period, as is evident from the sculptured images and cutout miniature
colonettes. Also assigned to Timmana is an unfinished gopura of massive
proportions, z6 metres by 17 metres in plan, which stands freely on a hill a
short distance to the south. Its outer walls are raised on a sharply moulded
basement of lofty proportions. The interior passageway is flanked by
sculptured columns and doorway jambs.
Temples erected by the Saluva Rayas and their representatives in the last
two decades of the fifteenth century and in the first years of the sixteenth
century continued earlier architectural traditions, but on an expanded scale.
Though no monuments at Vijayanagara have been positively identified as
Saluva, it is possible that the nucleus of the Vitthala complex in the sacred
centre, some 3 kilometres east of Hampi, belongs to this era (Fig. 13). The
vimana of this temple, consisting of a sanctuary and surrounding passageway,
and the adjoining enclosed mandapa create a rectangle of about 34 metres by
23 metres. These expanded dimensions anticipate later developments in Tuluva
times, as does the bold treatment of the double basement, the unadorned
39
pilastered walls and the brick tower over the sanctuary with its characteristic
hemispherical roof. Other features recall the Sangama manner, especially the
carved blocks and angled brackets of the sixteen columns inside the mandapa,
and the bench seating against the walls.
TEMPLES OF THE TULUVAS AT THE CAPITAL

Under the Rayas of the Tuluva dynasty in the first half of the sixteenth
century the number of newly erected temples and major extensions to older
foundations dramatically increases, with substantial projects being undertaken
at almost all of the important religious centres in Southern India. Such
unprecedented architectural activity was only possible because of the sustained
patronage by the Tuluvas and their representatives in the different provincial
centres. Another factor which facilitated temple construction on this scale was
the overall standardisation of building techniques and designs. While temples
became larger and more complicated in terms of their overall planning, at the
same time they became increasingly similar, with almost precisely the same
vimanas, mandapas and gopuras. This unified idiom skilfully integrated the
Tamil inspired elements that had first appeared in the religious architecture of
the Sangamas and Saluvas.
Tuluva architecture is distinguished by the emphasis on open mandapas
with elaborately treated columns. Prominent among the different types of
mandapas that became popular at this time is the kalyana mandapa, or marriage
hall. This has a small raised dais in the middle or at one end for displaying
richly dressed images of gods and goddesses on the occasion of their ritual
betrothal or marriage. A second type of mandapa, with a raised platform at
one end, was intended for performances of religious music and dance dramas,
also for sermons and recitals of sacred texts. Yet a third type of mandapa,
generally a lofty construction with four slender columns, was used as a swing
pavilion. Metal chains attached to a hook set into the ceiling carried a swing in
which sacred images were placed. Another characteristic of Tuluva architecture
is the evolution of the gopura as a dominant feature of the religious complex.
From this period onwards, entrance gateways surpassed vimanas in height and
elaboration, as is evident from the finely sculptured details of granite
basements, walls and door jambs, and the fully modelled plaster sculptures of
pyramidal towers.
Such developments are well illustrated at Vijayanagara where a series of
grandiose monuments incorporated the latest technical and artistic innova-
tions. Among the first projects undertaken by Krishnaraya was the enlarge-
ment of the Virupaksha complex at Hampi. In 1510 he added a long open
mandapa, the aisles of which surround a spacious inner hall (Fig. 14). (Ceiling
paintings of a much later date are preserved here; see Fig. 166.) The
40

14 Mandapa addition, Virupaksha temple, Hampi, dated 1510
outer piers of the mandapa have clusters of cutout colonettes, except for those
in the middle of each side which are conceived as yalis. The same animal motifs
occur on the piers that define the central hall; the piers at the corners have
double yalis with diminutive riders (see Fig. 138). Two of the inner columns
have their shafts entirely covered with miniature temple facades in shallow
relief (Fig. 15). Krishnaraya was also responsible for the gopura aligned with
the mandapa to the east. This modest structure has a pyramidal, double-
storeyed tower capped with a shala roof. (The larger gopura in the outermost
enclosure may also date from this period, but was almost entirely rebuilt in
later times.)
Another addition to the Virupaksha complex that may be ascribed to the
Tuluva era is the ceremonial avenue that approaches the temple from the
east. It is lined with colonnades, some in double storeys to accommodate
shops and stores. The colonnades are occasionally interrupted by structures
with double-height columns that may have functioned as residences for
courtly visitors during festival time. A mandapa with reused column dating
back to pre-Vijayanagara times marks the terminus of the street, more than
750 metres away from the temple. The Krishna complex a short distance
south of Hampi, another important project of Krishnaraya, has already been
described (see Fig. 2); it, too, is reached by passing along a broad
colonnaded street. The gopura that overlooks this street in the east

15 Internal piers, mandapa addition, Virupaksha temple
42

16 Vimana, Anantashayana temple, Hospet, dated 1524
compound wall of the temple is a monumental composition, with a lofty

portico on its outer face.
Religious architecture at Vijayanagara sometimes manifests inventive forms,
as is demonstrated in the Anantashayana complex near Hospet, an outlying
suburb of the capital some 12 kilometres south-west of the royal centre (Fig.
16). Dating from 1524, in the later years of Krishnaraya's reign, the temple has
a large rectangular sanctuary with three doors through which the reclining
image of Vishnu could be viewed from the adjoining antechamber. (Nothing
remains of the original image, presumably in plaster-coated brickwork.) The
sanctuary is roofed with a lofty brick and plaster vault, no less than 10 metres
high, with semi-circular ends to achieve an almost elliptical plan; its outer walls
are divided into storeys with regularly spaced arched niches. A spacious
columned mandapa stands in front. The temple is reached after passing
through a massive gopura intended as one of the largest of the period, but
which was left unfinished.
Temple architecture during the reign of Achyutaraya shows an increasing
concern for overall planning. The Tiruvengalanatha complex, a short distance
east of Hampi, was erected in 1534 by Hiriya Tirumala, brother-in-law to the
Raya. This monument resembles the Krishna temple in almost all respects,
except for the two rectangular enclosures arranged in concentric formation
(Figs. 17 and 18). The main shrine is entered from the north through a pair of
43

17 Plan, Tiruvengalanatha complex, Vijayanagara, dated 1534
18 Aerial view, Tiruvengalanatha complex
44

19 Plan, Vitthala complex, Vijayanagara, mostly sixteenth century
45
-.J
20 Mandapa, Vitthala temple, Vijayanagara, dated 1554
towered gopuras, the outer gateway being slightly larger and higher. An open
columned hall of generous proportions stands freely within the outer
enclosure. A long colonnaded street proceeds northwards from the temple
towards the river. Another complex of the period that exhibits that same
regularity of planning, though without a second outer enclosure, is that
consecrated to Pattabhirama to the south-east of the royal centre. Its gopura
has already been described (see Fig. 3).
The climax of architectural development at Vijayanagara is best represented
by the Vitthala complex (Fig. 19). In spite of the fact that the main unit may
date back to Saluva times, as was suggested earlier (see Fig. 13), inscriptions
record additions to the temple by most of the Tuluva emperors. The glory of
the monument is the outer open mandapa appended to the main shrine in
1554, during the era of Sadashiva (Fig. 20). Its magnificent conception is still
evident, even though the ceiling is badly broken and the columns smashed.
The floor of the mandapa is elevated on an ornate basement adorned with a
frieze of horses and attendants, interrupted by miniature niches accommo-
dating figures of gods; elephant and yali balustrades flank the access steps on
three sides. The outer piers have groups of colonettes with slender fluted
profiles clustered around the shafts, all cut out of single blocks. (Contrary to
popular belief, the tones emitted by these colonettes when lightly struck do
not form part of a musical scale.) The piers in the middle of each side are
46

21 Interior of mandapa, Vitthala temple
47

22 Chariot-like Garuda shrine, Vitthala complex
conceived as fully modelled yalis in vigorous rearing postures. They are

overhung by graceful double-curved eaves ornamented with foliate medallions
and upraised feather-like motifs at the corners; metal lamps were once
suspended from stone chains at the corners. Only portions of the brick
parapet survive.
The arrangement of the internal piers in the Vitthala mandapa creates open
areas on three sides of a central large hall (Fig. 21). The piers at the sides and
corners of the internal spaces present different combinations of clustered
colonettes and sculptures of rearing animals and deities. The carving of these
elements is virtuoso throughout. Equally skilful are the brackets with
superimposed corbels supporting massive beams fashioned in inverted 'T'
formation; they carry gigantic roof slabs, some more than 10 metres long. The
ceilings have deeply recessed lotus designs.
The free-standing kalyana mandapa south-east of the main temple within
the Vitthala complex is an elegantly designed structure. Its outer piers have
pairs of rearing beasts in the middle of each side, and clusters of colonettes at
the corners. The raised dais inside is overhung by elaborate brackets with an
elaborate lotus in the middle of the ceiling. Perhaps the most original feature of
the complex is the chariot-like shrine in front of the main temple (Fig. 22).
48

Intended to house an image of Garuda, this fanciful structure is provided

with stone wheels imitating those of an actual chariot used in temple
ceremonies. The walls above have projections with pilastered niches and
cutout colonettes at the corners. (The brick and plaster tower with a
hemispherical roof that appears in the nineteenth-century photographs is no
longer preserved.)
TEMPLES OF THE TULUVAS OUTSIDE THE CAPITAL
Religious projects of the Tuluva period beyond the capital are by no means
inferior in scale or in quality. The towered gateway at Kalahasti, erected by
Krishnaraya in 1516 on his visit to this pilgrimage site in the extreme south-
east of the Telugu zone, gives the best possible idea of the gopura conception
in this era (Fig. 23). The lower granite structure has a high double basement
with well-articulated mouldings; the walls above present a sequence of
shallow pilastered niches alternating with single pilasters standing in pots.
The brick tower that rises above has seven diminishing storeys, each with a
sequence of pilastered niches capped by miniature roof forms; central
projections in the middle of the long sides have windows flanked by guardian
figures. The tower is roofed with an enlarged shala of the usual type. Pot-like
finials are aligned along the crest, while fierce monster masks created in
plaster adorn the arched ends. (Most of the original plasterwork has now
been replaced.)
Many religious projects of the Tuluva period were initiated by provincial
governors and commanders, especially in the Telugu zone. Chinna
Timmanayudu, a subordinate of Krishnaraya, erected the Chintala Venka-
taramana temple at Tadpatri, a town on the Pennar River. The walls of the
vimana and enclosed mandapa of this monument are covered with carvings
of epic scenes placed between the pilasters (Fig. 24). The porches sheltering
the doorways to the enclosed mandapa have piers sculptured with pairs of
leaping beasts. An open mandapa with raised floor areas defining a long
central hall extends to the east. Its external piers have single or triple
pilasters clustering around the shafts; those in the middle of each side are
carved with rearing animals or attendant maidens. Yalis with riders adorn
the piers lining the central hall; the beasts are doubled at the corners. A
small masonry chariot, complete with wheels, pilastered walls and a
hemispherical roof, is located immediately outside the hall. As in the
Vitthala temple at Vijayanagara, it too serves as a Garuda shrine. A goddess
temple to the north is approached through a mandapa, the overhanging
eaves of which are enlivened with carved monkeys in crouching and
leaping postures. The ornate ceiling within is treated as a dome-like lotus.
A miniature shrine wedged between the two temples is built
49
23 Detached gopura, Kalahastishvara complex, Kalahasti, dated 1516
5°
24 Main shrine, Chintala Venkataramana temple, Tadpatri,

sixteenth century

25 Unfinished gopura, Ramalingeshvara complex, Tadpatri,

sixteenth century
on a polygonal plan that is almost circular; its outer walls are packed with
finely worked detail.
A gopura of the standard type marks the east entrance to the Chintala
Venkataramana complex. This gateway, however, is far exceeded in elaboration
by the two unfinished examples in the Ramalingeshvara temple, situated a
short distance away, on the bank of the Pennar (Fig. 25). Though the main
shrine of this monument is an earlier foundation, probably going back to
Saluva times, the entrance towers clearly belong to the Tuluva era. The grey-
green granite portions of the gopuras present an intricate blend of lotus
mouldings, pilastered walls, niches with cusped arches and pilasters standing in
pots. They are all encrusted with sharply cut friezes of jewels, petals and
scrollwork, as well as with fully modelled animals and birds; the resulting
sculptural density is unparalleled in Vijayanagara art.
Another outstanding example of temple architecture under the Tuluvas is
that dedicated to Virabhadra at Lepakshi. This complex was thoroughly
renovated by Virupanna, governor of the Penukonda province under
Achyutaraya. The temple is built on an uneven granite outcrop strewn with
boulders. At its core is a group of small shrines that predate the Tuluva period,
as is clear from their plain walls and modest brick towers. In their original
context, the shrines probably stood freely in an open court defined by
52

i6 Outer mandapa, Virabhadra temple, Lepakshi, sixteenth century
enclosure walls with narrative and animal friezes carved on to the outer
surfaces. In the renovations of the sixteenth century this compound was
covered over, the slabs roofing the central space being supported on squat
piers with colonettes and yalis. An open mandapa of impressive proportions
with finely worked piers was added to the north (Fig. 26). The open hall in the
middle of this mandapa is framed by twelve piers, each with a large-scale
figural composition (see Fig. 130); a dome-like lotus vault rises above. Vividly
coloured paintings cover the ceilings above the side aisles (see Figs. 164 and
165). Access to the mandapa is through a pair of gateways positioned
uncomfortably close together; they delimit the two approximately rectangular
enclosures of the temple, one inside the other. A large but unfinished
columned hall occupies the south-west corner of the inner enclosure.
A related monument of equal interest is the Chennakeshava temple at
Somapalem, a remote village about 80 kilometres east of Lepakshi. Though no
historical records are available, the monument appears to be contemporary
with that at Lepakshi. Outside the temple stands an elegant lamp-column,
some 18 metres high; its shaft is adorned with undulating stalks flanked by
delicate scrollwork. A small mandapa projects outwards from the enclosure on
the east side; its columns have multi-faceted shafts and donor figures. A
gopura with an incomplete pyramidal brick tower leads directly to the open
mandapa of the main temple. The outer piers have colonettes and are overhung
53
27 Kalyana mandapa, Chennakeshava temple, Somapalem,

sixteenth century
by double-curved eaves with a brick and plaster parapet above. The un-
adorned walls of the adjoining enclosed mandapa and vimana contrast with the
highly decorated kalyana mandapa in the south-west corner of the complex
(Fig. 27). The four central columns of this small pavilion are raised on
54

15m.
28 Plan, Vidyashankara temple, Sringeri, sixteenth century
a low square dais and have cutout pilasters, attendant maidens, mythical beasts
and lotus ornament, all in intricately worked grey-green granite. The basement
of the dais is ornamented with friezes; so, too, the dome-like ceiling with
miniature figures and central pendant lotus.
Temple architecture under the Tuluvas in the Kannada zone sometimes
adopted variant forms, as is evident in the Vidyashankara temple at Sringeri
(Figs. 28 and 29). Though the patron of the monument is unknown, it is likely
that one of the chief pontiffs of the monastic establishment at this site was
responsible. The unusual appearance of the monument is partly explained by
the reliance on pre-Vijayanagara traditions. Hoysala inspiration is evident in
the double, apsidal-ended plan created by multiple setbacks and the high
plinth on which the temple is elevated. The outer walls contain a sanctuary,
55
29 Vidyashankara temple
several antechambers and a surrounding passageway, as well as a large

columned mandapa. The high basement has superimposed friezes of animals
and figures; balustrades with yalis flank the steps ascending to each of the six
doorways. The walls consist entirely of sculptured panels placed at right angles
to each other. The mandapa roof has flat slabs with log-like strips covering the
joints. The tower over the sanctuary has a multi-faceted, almost circular plan;
two storeys, each with tiers of cornices, are crowned with a hemispherical roof
and a pot-like finial. (This superstructure anticipates the schemes of the later
temples of the Keladi Nayakas in the same region; see below.) The internal
piers of the hall are treated as rearing yalis with riders, doubled at the corners;
they support heavy brackets and ceiling slabs with a dome-like lotus
medallion. All of these features are typical of sixteenth-century architecture in
the Kannada and Telugu zones.
TEMPLES OF THE ARAVIDUS

The decline of the later Vijayanagara Rayas is reflected in the diminishing role
that they played in religious architecture after the middle of the sixteenth
century. Many of the Aravidu emperors were established at the fort at
56
Chandragiri, in the southernmost part of the Telugu zone, from where they
made grants to temples at nearby Tirumala and Tirupati. These emperors were
also involved with building activities in the Tamil zone immediately to the
south (see Chapter 4).
The Aravidus made numerous additions to the Venkateshvara complex at
Tirumala, the celebrated pilgrimage shrine in the wooded hills above
Chandragiri. The emperor Tirumala was responsible for the kalyana mandapa
in the south-east corner of the outer enclosure of the monument. The hall has
its piers fashioned in the mature Vijayanagara manner, with rearing beasts and
riders. A raised dais at one end of the hall is treated as a miniature pavilion. Its
granite piers have clusters of cutout colonettes clustering around a central
shaft; the hemispherical roof is of brick and plaster.
Another important project of the Aravidus is the Govindaraja temple at
nearby Tirupati. The magnificent gopura that stands freely to the east of the
complex is aligned with the main temple. The gateway was erected in 1624,
during the reign of Ramadeva Raya; it is, however, not a royal monument, its
builder being Matla Kumar Anantaraya, a local chief who evidently
commanded considerable resources. Portraits of this patron and his family are
carved on to the passageway walls. The lower portions of the gopura are raised
on a basement, no less than 10 metres high, with pairs of pilasters defining
niches, and single pilasters standing in pots. The tower above is of the standard
Vijayanagara type, with a steep pyramid of seven diminishing storeys. An
indication of its evolved style is the discontinuity between the frontal
projections and the pilastered walls on either side. Beyond the gopura are two
swing pavilions with slender columns covered with finely incised scrollwork
issuing from makaras. Among the Aravidu structures within the two
compounds of the temple itself is the kalyana mandapa in the south-west
corner of the inner enclosure; its central space is defined by piers sculptured
with single and double yalis. A miniature pavilion similar to that already noted
in the Tirumala monument stands freely in the middle.
JAIN TEMPLES OF KANARA
The architecture of the densely populated Kanara country displays a

dependence on regional traditions, while at the same time preserving column
types and doorway designs that go back to pre-Vijayanagara times. The most
obvious features of these temples are the steeply angled roofs required for
protection against the heavy monsoonal rains. Many of the Kanara temples are
dedicated to the Tirthankaras, having been constructed by local Jain chiefs,
especially in the inland towns of Kanara. These monuments, which are known
as bastis, tend to follow a standard pattern. The most common scheme is a
long building with a sequence of mandapas leading towards a shrine at one end
57
30 Mandapa extension, Chandranatha Basti, Mudabidri, dated 1452
surrounded by a narrow passageway. The outer walls are raised on a high

plinth, but are plain except for basement mouldings and the occasional pierced
stone window. Both mandapas and sanctuaries are roofed with sloping stone
slabs laid in overlapping courses to imitate wooden shingles. The overhangs
are supported on rows of stone columns that create colonnaded verandahs
running around the buildings on all sides. Lamp-columns, or manastambhas,
are set up in front of the bastis, standing freely in the middle of spacious
courtyards. Entrance structures are sometimes substantial constructions with
sloping stone roofs.
One of the earliest dated Jain foundations, and by far the largest and most
elaborate of the Kanara series, is the Hosa Basti dedicated to Chandranatha at
Mudabidri. It was founded in 1430 by a local Chauta chief, assisted by citizens
of different professions who also made contributions according to the records
inscribed on the walls. The temple consists of three enclosed square mandapas
arranged in a row, two with four columns and one with twelve columns. They
lead to the antechamber, sanctuary and surrounding passageway. The building
is elevated on a high plinth and is surrounded by a colonnaded verandah
sheltered by a sloping stone roof. An upper storey, probably a later addition,
with a copper-tiled roof, rises in an ascending series of gables; they are
supported on a timber structure with carved struts. The austere character of
the stone portions of the building contrasts with the ornate treatment of the
detached open mandapa immediately in front (Figs. 30 and 31). This was
58
31 Mandapa columns, Chandranatha Basti
59

32 Manastambha, Chandranatha Basti, dated 1562
60

added in 1452 by Bhairavadevi, queen of the Jain chief of Gersoppa, a town in

the northern part of Kanara. The columns of this hall have their shafts covered
with knotted motifs, cutout pilasters and miniature figures; the capitals are
doubled, the lower portions being circular and disc-like, the upper portions
being square with lotus petals on the undersides. The ceiling panel over the
central bay is treated as a radiating flower. The whole mandapa is actually
elevated on a high plinth and surrounded by a colonnaded verandah. The
manastambha in front dates from 1461; its sides have gently fluted and
jewelled bands on the upper shaft (Fig. 32). A double capital and a quartet of
yali struts carry a miniature shrine sheltering four standing Tirthankaras at the
summit.
No less than twenty other Jain temples dating from the fifteenth and
sixteenth centuries are preserved at Mudabidri. One of the largest is the west-
facing Guru Basti, consecrated to Parshvanatha. The temple has a sequence of
two columned mandapas contained within an outer rectangle of walls. The
entrance structure has finely finished columns of massive proportions; they
support a stone roof that slopes downwards on four sides. A manastambha is
positioned outside. The desire to accommodate all of the Jain saints in a single
temple dictated the plan of the nearby Derama Setti Basti. Its rectangular
sanctuary has an elongated plinth to take images of the twenty-four
Tirthankaras. Three doorways lead to a columned hall, originally open on
three sides.
Variant layouts with centralised plans were sometimes also adopted for
bastis, one of the most interesting being at nearby Karkala. This important Jain
centre is dominated by the monolithic statue of Gommateshvara (Bahubali)
that stands on the top of a granite hill just outside the town (see Fig. 120).
Beneath the hill is the Chaturmukha Basti erected in 1586 by Bhairavendra, a
local chief (Fig. 33). The temple has a strictly symmetrical plan. Four doorways
surround the core sanctuary, through each of which three Tirthankaras may be
viewed (see Fig. 117); in this way, a set of twelve is enshrined. The sanctuary is
set within a hall provided with both massive and slender columns, projecting
outwards in the middle of four sides. The colonnaded verandah which
surrounds the hall and its projecting bays is roofed with tiers of sloping stone
slabs carried on tall columns. But the roof over the inner portion of the
building is flat, with log-like strips covering the joints. A similar design,
though with additional projections on each side, is found in the Jain temple at
Gersoppa.
One of the wealthiest ports on the Kanara coast was Bhatkal; the bastis
preserved here attest to the wealth of the Jain community in the sixteenth
century. The Chandranatha temple is entered on the east through a double-
storeyed structure roofed with sloping stone slabs below, and flat slabs with
log-like strips above (Fig. 34). A manastambha of the usual type stands
61

•^ru
10m.
33 Plan, Chaturmukha Basti, Karkala, dated 1586
outside. The main temple, which has a succession of columned mandapas with
triple sanctuaries at the end (intermediate walls missing), is roofed with two
tiers of sloping stone slabs. The outer walls are raised on a high plinth
surrounded by columns that support the roof overhang.
HINDU TEMPLES OF KANARA

Most of the trading towns of Kanara, especially those on or near the coast,
have temples dedicated to Hindu deities. Many of these monuments lack
6i

34 Entrance structure, Chandranatha temple, Bhatkal,

sixteenth century
foundation inscriptions and have been much altered through constant use;
even so, there is no shortage of examples dating from the fifteenth and
sixteenth centuries, a period when the region experienced its greatest
prosperity. The simplest type of Hindu temple in Kanara consists of a small
square shrine with a central sanctuary surrounded by a narrow passageway.
This unit is roofed with sloping stone slabs in two tiers: the overhang of the
lower roof is carried on stone columns that line the outer walls on four sides;
the upper roof, often supported on yali struts at the corners, forms a pyramid
capped with a brass pot finial. Walls rising on a continuous basement are
relieved by shallow niches defined by pilasters, some with semi-circular
frames; other pilasters flank 'false' doors in the middle of each side. A small,
detached square pavilion invariably stands in front, its pyramidal stone roof
supported on four columns with an additional twelve supports to take the
overhang. Both shrine and pavilion are situated in the middle of a rectangular
compound, generally with an entrance on the east, outside which is an altar
and a flag-pole. Among the innumerable monuments in Kanara that conform
to this type is the Janardana temple at Ambalpadi founded in 1571.
A variation of this basic scheme is discovered in the Narayana temple at
Bhatkal, erected in 1540 by Ketapayya, a local chief. The temple consists of a
small square sanctuary preceded by a columned hall, all contained in a
63

3 5 Ketapayya Narayana temple, Bhatkal, sixteenth century
rectangle of stone screen walls with horizontal slats that imitate those of
timber (Fig. 35). The sloping roof rises steeply on four sides, the upper part
being flat with log-like strips. Friezes of carvings cover the lower portions of
the screens and the intermediate columns, as well as the beams inside; the
central ceiling panel is surrounded by Dikpalas. The balustrades are fully
sculptured with cutout yalis (Fig. 36). The temple stands in the middle of a
small compound, with a lofty manastambha positioned beyond the entrance
gateway on the west.
Some temples have double passageways around the central shrine, and a
columned extension preceding the main doorway. This is well illustrated in the
Anantapadmanabha complex at Karkala which dates from about 1567. Though
much altered by later additions, the temple has a spacious interior, with an
unusually wide doorway through which the reclining image of Vishnu may be
viewed. Less permanent materials are sometimes preferred, possibly in
response to architectural influence from nearby Kerala. Many temples in
Kanara have copper-tiled roofs on wooden frames, reinforced with timber
struts fashioned as figures and yalis; carved wooden ceilings and brass-clad
screens are also found here.
Several sixteenth-century temples at Barkur have pairs of sanctuaries
grouped together within single compounds. The Panchalingeshvara complex
has a larger apsidal-ended shrine and a smaller rectangular shrine. Both have
64

36 Balustrade, Ketapayya Narayana temple
masonry walls with basement mouldings and pilastered niches; shallow

pediments display temple-like towers and arch-like frames with makaras. The
roofs are sheathed with copper tiles and have elaborate timber gables. The
detached gateway in the outer compound wall has finely carved columns and
sloping tiled roofs. The nearby Ganapati temple has two rectangular shrines of
almost equal size, each with its own detached pavilion. The eastern side of the
compound is entirely occupied by a large entrance structure, its two passage-
ways being aligned with the two shrines within. The roof, which slopes on
four sides, is created entirely of stone slabs.
Apsidal-ended shrines similar to the Panchalingeshvara at Barkur are
common throughout Kanara. Among the largest examples are the Anantesh-
vara at Udupi and the Panchalingeshvara at Vittal. The curving outer walls of
these temples have pilastered niches with elaborate pediments, mostly
obscured by later plastering; wooden screens conceal the lower storeys. The
Vittal monument has triple tiers of sloping, copper-tiled roofs, with elaborate
wooden gables on the fronts and pot-like brass finials on the ridges.
TEMPLES OF THE KELADI NAYAKAS

The architectural stye fostered by the Nayakas of the western Kannada zone
in the sixteenth and seventeenth centuries manifests many unusual qualities.
65

37 Ceiling panel, Virabhadra temple, Keladi, sixteenth century
As has already been observed for the Sringeri monument, Nayaka temples
make repeated references to earlier Hoysala traditions in their open halls with
balcony seating, sharply angled overhangs and pyramidal masonry towers
capped with kuta roofs. The absorption of elements derived from Sultanate
architecture in the adjacent Bijapur kingdom is another outstanding feature, as
can be seen in the arched openings and niches with curved profiles, the
parapets of merlons with corner finials and the decorative panels with
geometric motifs and stylised floral designs.
The earliest Nayaka monument is the double temple dating from the second
half of the sixteenth century at Keladi. The Rameshvara shrine is generally
assigned to Chaudappa, first of the Nayakas, while the adjacent Virabhadra
shrine, with which it is connected, was added by his successor, Sadashiva.
Both shrines have small square sanctuaries surrounded by dark passageways,
and roofed with modest towers with capping kuta roofs; exterior walls are
mostly plain, except for shallow pilasters. A unique motif is the architect's
measuring rod carved in shallow relief on the rear wall of the Virabhadra
temple. Its length (78. j centimetres) is scaled into halves, quarters and eighths.
In front of the shrines are open columned mandapas with central halls. The
peripheral columns are decorated with riders on horses; slabs set in between,
66

38 Aghoreshvara temple, Ikkeri, sixteenth century
serving as balcony seating, have friezes of temple-like facades. The ceiling

inside the hall of the Virabhadra temple is adorned with geometric patterns,
some of which appear to be derived from textiles, as well as looped and
knotted designs, Surya with the Dikpalas, and the double-headed eagle,
Gandabherunda, emblem of the Keladi dynasty (Fig. 37). A third shrine
dedicated to Parvati stands within the same compound; its mandapa has finely
carved wooden columns and ceilings. The entrance to the complex is a
traditional structure, with timber supports and a sloping tiled roof.
The shift to Ikkeri during the reign of Doddasankanna provided the
occasion for erecting the Aghoreshvara temple at the new capital (Fig. 38).
This is the most impressive monument of the Nayaka series, and indeed one of
the most original architectural conceptions of the period. Its north-facing
sanctuary houses a large pedestal with numerous projecting facets that support
a polished basalt linga. The outer walls of the passageway around the
sanctuary are raised on a high plinth with sharply defined basement
mouldings. The stone tower above rises in a succession of storeys that is
capped with a part-spherical roof. The spacious mandapa which adjoins the
passageway is entered by doorways on three sides, the access steps being
flanked by yali balustrades. The hall has wall slabs that imitate balcony seating
with friezes of temple-like towers; arched windows with pierced screens above
are sheltered by sharply angled eaves. Sixteen impressive columns inside the
67

39 Nandi pavilion, Aghoreshvara temple
mandapa have their shafts and double capitals divided into multiple facets.
Concave lotus petals alternating with deeply carved scrollwork are carved on
to the central ceiling panel. An open pavilion stands immediately north of the
temple (Fig. 39). The large sculpture of Nandi placed inside is glimpsed
through arched openings that are separated by slender pilasters and overhung
by angled eaves. A parapet of merlons with corner finials runs along the roof.
Later projects of the Nayakas are less ambitious in scale. An important
foundation of this era is the Mukambika shrine at Kollur, located on one of the
routes linking the Nayaka kingdom with the Kanara country. Founded in
1616 by Venkatappa, the Kollur monument consists of a small shrine above
which rises a pyramidal tower with an arch-like, frontal projection sur-
mounted by a gilded kuta roof. The shrine stands in a small compound
surrounded by subsidiary chambers, complete with arched openings, angled
overhangs and parapets of merlons. Another building of interest assigned to
this period is located just beneath the summit of the fort at Kavaledurga, an
elevated stronghold 25 kilometres south-east of Bidnur. The Kashivishvesh-
vara temple here resembles the Kollur example, except for the arched doorway
on the front, and the parapet of trefoil-shaped merlons and intermediate
68

finials. The rectangular compound is entered on the north through a large

entrance structure, with two identical manastambhas at either side.
TEMPLES OF THE GOWDAS AND WODEYARS
In contrast to the inventive architectural schemes devised by the Keladi

Nayakas, the religious projects of the Gowdas and Wodeyars are conventional,
being built in a derivative style that imitates the mature Vijayanagara idiom,
though at a lesser scale. The earliest Gowda temples date from the second half
of the sixteenth century, during the reign of Hiriya Kempe I. This ruler was
responsible for reinforcing the hill citadel at Shivaganga and founding the
Gangadhareshvara shrine which is partly built up into a natural crevice. The
columned portico that serves as the southern entrance to the temple has
elaborately carved columns, with riders on animals adorning the piers and
friezes of deities on the rear walls. Among the monuments of Hiriya Kempe
preserved in Bangalore is a cave-temple similar to that at Shivaganga, also
consecrated to Gangadhareshvara. The monument is of interest for the
monolithic columns that stand in the outer court. Two of these support large
vertical discs, almost 2 metres in diameter, identified with the sun and moon;
others carry a trident and a seated bull. A nearby Nandi sculptured out of a
massive boulder is also credited to this ruler.
The largest temple in Bangalore is that consecrated to Someshvara at Ulsoor.
Though there is no foundation inscription, the monument probably dates
from the early seventeenth century, during the period of Hiriya Kempe II. The
core of the temple consists of a rectangle of walls containing the sanctuary,
surrounding passageway and enclosed mandapa. The long low elevation is
relieved by figures carved in between pairs of shallow pilasters. A spacious
open mandapa with four projecting bays on the front adjoins this unit. Yalis of
standard design adorn the outer piers and the principal aisle leading to the
sanctuary. The gopura on the east is finely finished, again with sculptures
between the wall pilasters; its pyramidal tower is reminiscent of early
sixteenth-century models.
A similar, but artistically more interesting temple is the Someshvara at Kolar
(Fig. 40). This resembles the Ulsoor monument in layout and detail, and is
probably contemporary with it. There are, however, several differences. The
open mandapa at Kolar has a central hall surrounded by a raised floor on
which piers are raised; the frontal extension has four full-height piers carved
with yalis and riders. A kalyana mandapa of fine workmanship is placed in the
south-west corner of the compound. The small dais in the middle has four
columns with cutout pilasters and sculptured figures.
Few examples of Wodeyar architecture survive from this period, probably
because most projects of these rulers were thoroughly rebuilt at the beginning
69
40 Someshvara temple, Kolar, seventeenth century
7°
41 Gateway, Chitradurga, seventeenth century
of the nineteenth century. An exception is the Venkataramana temple in the

old fort of Bangalore, a late seventeenth-century monument erected by
Chikkadeva on a site adjacent to the Wodeyar residence (later occupied by
Tipu Sultan's palace). It is a modest structure with restrained decoration. The
open mandapa that precedes the sanctuary has piers with clusters of colonettes
alternating with those with yalis; the animals are unusually quadrupled on
each of the four central columns. The sanctuary and antechamber have plain
outer walls, except for a frieze of deities at the base. The pyramidal tower is
capped with a hemispherical roof. Other temples of comparable design stand
inside the fortified palace at Mysore.
One of the most important Wodeyar temples is the (Shri) Ranganatha
complex, which gave its name to the island citadel of Srirangapattana in which
it was built. The relatively large complex consists of two concentric rectangular
enclosures, entered through an imposing gopura on the east. The rectangular
sanctuary that accommodates a reclining image of Vishnu is approached
through a succession of columned mandapas, one of which has an open court
with a gilded lamp-column. The remainder of the complex dates from later
times.
A number of lesser chiefs who rose to prominence at the same time as the
Gowdas and Wodeyars were also active temple builders. The Nayakas of
Chitradurga are of interest since they chose a strikingly archaic manner for
71
their constructions. Plain walls, squat columns and pyramidal stone towers
capped with kuta roofs are the hallmarks of their style, as is evident in the
shrines that they erected in Chitradurga town and the free-standing gateways
that dot the fort above (Fig. 41).

CHAPTER 4
TEMPLE ARCHITECTURE:
THE TAMIL ZONE
Religious foundations in the growing cities and popular pilgrimage sites of the
Tamil country were repeatedly renovated and extended throughout the
Vijayanagara and Nayaka periods. Temples were transformed into vast
complexes, with multiple sanctuaries, subshrines, mandapas, corridors, court-
yards, tanks and gopuras. These architectural components survive in a
diversity of styles that encompass all of the centuries under investigation here.
Disentangling the successive building phases is no easy task since there is
rarely any simple coordination of chronology and overall layout. While it is
true that religious monuments generally expanded outwards during this era,
with the latest additions being located at the peripheries, much activity was
directed towards replacing earlier structures at the core and filling in the open
spaces in between.
The Rayas had a profound impact on temple building in the Tamil zone, but
it is only with difficulty that their contribution can be estimated; this is
because many Vijayanagara structures, especially those belonging to the
Sangama period, are obscured by later and larger additions. Gopuras and free-
standing mandapas commissioned by the Nayakas are easier to distinguish,
being larger and more conspicuous. Building construction seems to have
reached a peak of activity towards the middle of the seventeenth century when
temples attained their greatest extent and elaboration. Nowhere is this better
seen than in the Minakshi-Sundareshvara complex, the greatest project of the
Madurai Nayakas (Fig. 42). This overall trend towards increase in scale was
frequently accompanied by a concern for planometric geometry: the most
important religious complexes were laid out in regular sequences of enclosures,
generally in concentric formation, to encompass vast areas. The most perfectly
realised of these schemes and certainly one of the greatest is the Ranganatha
temple at Srirangam. The regulating geometry of this monument takes on a
ritual dimension since all of the architectural components, especially the focal
gopuras and the most important colonnades and mandapas, are arranged along
axes dictated by the cardinal directions. Such alignments mark the routes
followed by worshippers as they approach the innermost sanctuary.
Temple building in the Tamil zone displays a stylistic consistency, evolving

without major interruption over more than four hundred years. The
73

42 Aerial view, Minakshi-Sundareshvara complex, Madurai,

seventeenth-eighteenth centuries
architecture of the Sangama period opens with a revival of Chola and Pandya
plan types, basement mouldings, wall treatments and column forms. So truly
do Sangama temples imitate earlier models that it is sometimes difficult to
distinguish Vijayanagara constructions from these prototypes. The problem is
intensified by the fact that fourteenth- and fifteenth-century projects are
generally simpler and more modest in scale than those of the twelfth and
thirteenth centuries; only in the sixteenth century, under the Tuluvas and their
successors, does religious architecture match and ultimately surpass earlier
achievements. Temples dating from this time onwards are committed to
grandeur of effect, the emphasis being on soaring gopuras and spacious
mandapas.
Stylistic developments during the Vijayanagara and Nayaka periods are best
appreciated in gopuras, mandapas and corridors. Gopuras erected in the
sixteenth and seventeenth centuries steadily grow in scale and elaboration.
Granite walls are doubled and heightened, the pilasters becoming increasingly
slender and delicate, often with part-circular, multi-faceted and fluted profiles.
Double-curved eaves overhang passageways and openings in the upper storeys
of the towers. Brick and plaster superstructures extend dramatically upwards,
with seven, nine and eventually eleven superimposed storeys, as at Srivilli-
puttur (Fig. 43). Pyramidal profiles are gradually replaced with more gracious
74

TEMPLE ARCHITECTURE: THE TAMIL ZONE
43 East gopura, Vatapatrashayi complex, Srivilliputtur,

seventeenth century
75

sweeping curves; diminishing storeys and shifting sequences of levels create
perspective-like effects by which towers are made to appear taller. This
illusionistic quality is a unique characteristic of gopura designs in this era.
Mandapas progress from hundred-columned halls to, literally, thousand-
columned halls. Multiple aisles define axial corridors and wrap around spaces
intended to accommodate large numbers of worshippers. Raised platforms at
the ends of aisles and corridors are for ceremonial displays of religious images.
As has been observed for temples in the Kannada and Telugu zones, the
popularity of marriage halls, or kalyana mandapas, is a typical feature of
religious architecture in this era. These and other such mandapas served as
settings for elaborate sculptural programmes, with exuberant figures and
animals carved on to columns and piers. The kalyana mandapa in the outer
enclosure of the Varadaraja temple at Kanchipuram may be taken as one of the
finest examples of the era (Fig. 44, see also Fig. 47).
Long pillared corridors linking the different parts of the temple, creating
architectural frames to unify earlier ensembles of structures are a significant
architectural invention. Galleries in many temples surround sanctuaries and
subshrines on four sides, serving as ambulatory passageways crowded with
worshippers; they also create transverse axes within temple interiors, with
spacious crossings that act as ritual focal points. Colonnades also define open
spaces within the complex, surrounding open courts with tanks,flag-polesand
altars.
TEMPLES OF THE SANGAMAS AND TULUVAS

There is no lack of historical evidence for structural activity under the Rayas
and their representatives in the Tamil zone. Kumara Kampana, son of Bukka I,
was the first Vijayanagara commander to conquer this region. An important
part of his policy was the repair of temples that had been damaged by the
armies of the Sultans. In 1371, for example, Gopana, one of Kampana's
officers, had the image of Ranganatha reinstalled in the Srirangam shrine. This
act, which signified the resumption of worship within the temple, was
followed by a succession of additions by later officers. The pillared
antechamber that precedes the main sanctuary is assigned to the last decade of
the fourteenth century, when Virupana Udaiyar, son of Harihara II, was
governor of the Tamil country. The same officer was responsible for coating
its apsidal-ended roof in solid gold sheets. The fifteenth century witnessed an
uninterrupted sequence of extensions at Srirangam, with the construction of
new shrines, mandapas and gopuras.
All of these structural additions at Srirangam were in the revived Chola
style, which under the Sangamas was given a new lease of life. The same is true
of other projects elsewhere in the region during this period. A typical example
76

44 Sculptured piers, kalyana mandapa, Varadaraja complex,

Kanchipuram, sixteenth century
77

45 Goddess shrine, Shiva temple, Viramanallur,fifteenthcentury
of this imitative mode is the goddess shrine of the Shiva temple at Viramanallur
(Fig. 45). This site is situated some 25 kilometres north of Kanchipuram, in the
transitional Telugu-Tamil zone. The building, which dates from the fifteenth
century, is dependent on earlier practice, as is clear from the Chola style of the
double capitals and angled corbels of the wall pilasters. The double-storey ed
tower with its large hemispherical roof is similarly inspired by earlier
prototypes. Only the curved eaves that shelter the walls of the adjacent
mandapa and porch betray a Vijayanagara date.
Temple building under the Tuluvas was often directly commissioned by the
Rayas themselves as they travelled around the Tamil zone. The architectural
consequences of Krishnaraya's campaign of 1516, for instance, are clearly
evident in the spacious mandapas and lofty gopuras that he commissioned at
important religious sites. Among these are the additions to the Arunachalesh-
vara complex at Tiruvannamalai, in the heart of the Tamil zone. The thousand-
columned hall that occupies much of the fourth enclosure is an immense
structure with a row of thirty-four piers on its south-facing facade, each
sculptured with a rearing horse and rider. The internal piers open up to create
a broad central aisle flanked by animal motifs leading to a dais at its northern
78

end. The large tank surrounded by colonnades to the south of this hall also
dates from this time. Another construction of Krishnaraya at Tiruvannamalai
is the kalyana mandapa in the south-west corner of the second enclosure. Its
triple-bayed opening in the middle of the northern wall is framed by piers
with attached colonettes. The walls at either side, which are raised on a
basement with a frieze of animals and figures, have broadly spaced niches and
a decorated cornice.
The gopura that Krishnaraya erected on the same campaign at Kalahasti in
the Telugu zone has already been described (see Fig. 23). Another gateway
which may be credited to this emperor on stylistic grounds is that which
marks the inner entrance on the south side of the Ekambareshvara temple at
Kanchipuram. (The deity enshrined here is also known as Ekamranatha.) The
somewhat squat proportions of this gopura are characteristic of Krishnaraya's
constructions; other typical features are the fully modelled architectural
elements of the seven diminishing storeys and the pronounced projections in
the middle of each side. (Though the outer and much higher gopura on the
south side of this complex is generally attributed to Krishnaraya, it is clearly a
Nayaka structure; the same is true of the great eastern gopura at Tiruvanna-
malai.)
Krishnaraya was also responsible for completing several earlier gopuras, as
is demonstrated at Chidambaram, a pilgrimage town situated to the north of
the Kaveri Delta, 12 kilometres inland from the Bay of Bengal. The northern
gateway of the Nataraja complex, a Chola foundation, is capped with a
Vijayanagara-styled tower. A sculptured figure inserted into a niche within the
passageway portrays the emperor himself as donor (see Fig. 114). Later Rayas
also made grants to Nataraja. Achyutaraya added an inscription of his own in
1530 to the same gopura, evidently still in the course of completion. In 1539
this same ruler ordered the construction of the Govindaraja shrine in the
south-west corner of the inner compound; its rectangular sanctuary houses a
reclining figure of Vishnu.
TEMPLES OF THE ARAVIDUS
Religious architecture in the Tamil zone continued to develop without

interruption under the Aravidu Rayas. The outermost east gateway of the
Varadaraja complex at Kanchipuram is typical of gopuras erected in the second
half of the sixteenth century (Fig. 46). It is inscribed with the name of Kumara
Tatacharya, preceptor of Venkatapatideva I. The tower is raised on a solid
granite structure divided into two storeys, both with basements, pilastered
projections and wall niches emphasised by variations in mouldings and
pediments of different designs. The passageway entrance is bridged by a broad
lintel carried on pendant lotus brackets; the interior is flanked by blocked-out
79

46 Eastern gopura, Varadaraja complex, Kanchipuram,

sixteenth century
80

47 Kalyana mandapa, Varadaraja temple
jambs adorned with goddesses and creeper motifs. The pyramidal tower of
brick and mortar presents a skilful arrangement of nine diminishing storeys,
each with windows in the middle of the long sides. The capping shala roof has
arched ends and pot-like finials aligned along the ridge. Fully modelled plaster
figures conceal many of the architectural elements.
But gopuras were not the only contributions of the Aravidus; many
columned halls of considerable artistic merit also date from this era. The
kalyana mandapa that stands freely in the outermost enclosure of the
Varadaraja temple at Kanchipuram, near to the west gopura, has already been
proposed as one of the outstanding structures of the period (Fig. 47, see also
Fig. 44). It was erected by Alagia Manavala Jiyar, superintendent of the temple,
81

i t 11
« 8 B
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i. .i. t i t .
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0 25 m.
48 Plan, Jalakanteshvara complex, Vellore, sixteenth century
at some date in the second half of the sixteenth century. The structure is raised
on a basement, regularly punctuated by small niches; yali balustrades flank the
staircase on the south. It is for the sculptural treatment of its columns and
piers that the hall is best known. Fully modelled warriors on rearing horses
appear on the periphery, being doubled at the corners with yalis in between.
The same motifs appear in multiple form on the piers surrounding the
elaborate dais at the northern end of the mandapa. Crouching yalis and
elongated lotus buds serve as brackets to support the roof beams.
Of even greater artistic interest is the kalyana mandapa of the Jalakantesh-
vara temple within the fort at Vellore, about 60 kilometres west of
Kanchipuram (Fig. 48). Virtually no historical information is available for this
82

49 Kalyana mandapa, Jalakanteshvara complex
50 Ceiling, kalyana mandapa, Jalakanteshvara complex
83
monument, though it is traditionally associated with Chinna Bomma in the
second half of the sixteenth century. The mandapa referred to here, however,
is a later addition, possibly by the emperor Venkatapatideva after he took
direct control of the fort in 1604; if so, it is the masterpiece of Aravidu
architecture. The temple is entered on the south through a gopura with double
pilastered walls and seven diminishing storeys; the kalyana mandapa is located
immediately inside the gateway (Fig. 49). Its outer piers are fashioned as
rearing animals, both yalis and horses, all with riders (see Fig. 139). Elongated
colonettes of slender proportions mark the corner piers as well as those lining
the main aisle. The central ceiling panel has a deeply modelled lotus flower
with parrots hanging upside down surrounded by a ring of dancing figures
and rows of miniature deities (Fig. 50). A smaller gopura, also on the south,
gives access to the inner enclosure. The principal linga shrine that stands here
is a modest structure in the typical Vijayanagara manner; its moulded basement
and pilastered niches are concealed by the unadorned walls of the surrounding
passageway. The adjoining mandapa has a small rectangular shrine reserved for
Nataraja on the north; it is open on the south, but has only a small pierced
stone window on the east. Beyond, on axis with the linga shrine, stand a flag-
pole and a Nandi.
Among the other examples of the ornate Aravidu style are the twin kalyana
mandapas that occupy the two western corners of the Marghabhandu temple
at Vrinchipuram, a small town 12 kilometres west of Vellore. Together with
the mandapa in front of the east entrance (Fig. 51), these halls combine riders
on yalis and elongated colonettes.
TEMPLES OF THE GINGEE NAYAKAS
The Nayakas of Gingee made grants to many important religious centres

within their realm, as is shown by the extensions of Krishnappa II to the
Govindaraja shrine in the Chidambaram complex. But these rulers were never
temple builders on the scale of the Nayakas of Thanjavur and Madurai (see
below); their benefactions did not even include additions to the nearby
Tiruvannamalai complex, which at this time came under the sway of the
Thanjavur Nayakas.
The dilapidated Venkataramana complex inside the Gingee fort is an early
Nayaka project. Though it lacks a foundation inscription, it was probably
erected at some date in the middle of the sixteenth century. The temple is large
and well planned, and mostly belongs to a single phase of construction; its
architecture is simple and massive, with little sculptural elaboration. The inner
enclosure contains the main east-facing shrine which is approached through a
sequence of two mandapas, one smaller and enclosed, the other larger and
open. Guardian figures are placed at either side of the mandapa doorway.
84

51 Entrance mandapa, Marghabhandu complex, Vrinchipuram,

sixteenth century
Goddess shrines occupy the two western corners of the enclosure, each with a
small mandapa in which piers have multiple colonettes; a third shrine, with
Narasimha and Krishna carvings, projects away from the middle of the
western wall of the compound. The outer enclosure is partly occupied by free-
standing halls, including a kalyana mandapa with openings on three sides and a
dais at the rear. The principal gopura in the middle of the eastern side is
aligned with the smaller entrance gateway of the inner enclosure. Tall swing
pavilions stand outside the walls of the complex, each with multiple brick
towers (Fig. 52).
The Bhuvaraha complex at Srimushnam, almost 100 kilometres south of
Gingee, is perhaps the finest of all projects associated with the Gingee
Nayakas. Unlike many other temples in the Tamil country, no part of its
construction actually predates the late sixteenth century; much of the
building appears to have been the work of Krishnappa II, whose portrait is
included in the overall sculptural programme. The walls of the west-facing
sanctuary and its two antechambers are raised on finely finished basement
mouldings. An elegantly curved spout protrudes on the south side, its fluted
85

52 Swing pavilion, Pattabhirama temple, Gingee, sixteenth century
86

53 Vimana spout, Bhuvaraha temple, Srimushnam, sixteenth century
sides emerging from an open monster head; a small seated lion supports the
spout (Fig. 53). The walls above make use of pilasters with fluted shafts,
double capitals and pendant lotus brackets to mark the projections; niches are
capped by shallow cornices and shala roof forms. The multi-storeyed tower,
87

54 Mandapa with donor sculptures, Bhuvaraha temple
88

now restored, has a kuta roof. Immediately west of the sanctuary is an

enclosed mandapa with colonettes and lion brackets on the piers.
A small entrance doorway leads from the vimana of the Bhuvaraha temple
to an open six-bayed mandapa with a raised basement on all sides. Rearing
yalis with riders protrude from the central outer piers, while the corner piers
have clusters of colonettes; the four piers in the middle have fully sculptured
donor figures (Fig. 54, see also Fig. 133). The central ceiling panel has a
complex geometric design with lotus petals and parrots surrounded by friezes
of female dancers. A long hall, with a wide central aisle flanked by piers with
multiple brackets in the typical seventeenth-century style, leads to the main
gopura. This entrance is an impressive structure, the lower walls being divided
into two tiers of pilastered walls; its pyramidal, brick and plaster tower has
been much restored.
The long building history of the Vriddhagirishvara temple at Vriddha-
chalam, 20 kilometres north of Srimushnam, includes important extensions
dating from the end of the sixteenth century. Among those parts of the
complex added by the Gingee Nayakas are the columned hall incorporating a
small Natesha shrine directly east of the principal sanctuary, and the
monumental gopuras on the north and south sides of the outermost
compound. These two gateways are of the evolved type, with double pilastered
walls, and central passageways. Much of the plaster sculpture that crowds the
seven diminishing storeys of the pyramidal towers is no earlier than the
seventeenth century.
Yet another complex that was extensively renovated by the Gingee Nayakas
is the Bhaktavatsala temple at Tirukkalikundram, a sacred site 10 kilometres
inland from the Bay of Bengal. Four equally sized gopuras in the peripheral
walls of the outermost compound are assigned to the first half of the
seventeenth century. Their identical, steeply pyramidal profiles, with promi-
nent frontal projections, give the complex an overall symmetry and aesthetic
unity. The columned hall connecting the doorway to the principal sanctuary
with the Natesha shrine has piers carved with riders on horses, with yali
brackets above. A short distance east of the complex are two large tanks
surrounded by steps; one has a small pavilion in the middle.
TEMPLES OF THE THANJAVUR NAYAKAS

Ruling from the ancient capital of the Cholas, the Nayakas of Thanjavur
controlled the wealthy rice-producing lands of the Kaveri Delta, the most
densely populated area of the central Tamil zone. Though they constructed
several smaller temples at Thanjavur, such as the Rajagopala Perumal dating
from the second half of the sixteenth century, the Nayakas were not
responsible for any major new foundations within the walls of their own

5 5 Nandi pavilion, Brihadishvara temple, Thanjavur,

seventeenth century
capital. Even so, they renovated and extended the Chola-period Brihadishvara
temple, repainting the walls of the passageway surrounding the main linga
shrine (see Fig. 173), adding a sculptured projection to the east face of the
tower and completing the long mandapa that precedes the sanctuary, which
had remained unfinished since Chola times. The piers with lion and lotus
capitals lining the central aisle of this hall, as well as those with elongated yalis
and attached colonettes framing the entrance porch, are typical of the late
sixteenth century. The open pavilion sheltering a large sculptured Nandi that
stands to the east of the main shrine is also a Nayaka structure (Fig. 55). The
inner columns have a pair of donor portraits, in combination with rearing
yalis.
The finest of the Nayaka additions to the Brihadishvara complex, however,
is the Subrahmanya shrine in the north-west corner of the compound (Fig. 56).
This temple consists of an entrance porch, enclosed mandapa, antechamber
and vimana, all aligned on an east-west axis. Though undated, its features are
typical of the architectural style of the reign of Raghunatha in the early
seventeenth century. The outer walls have part-circular pilasters with fluted
and multi-faceted shafts and miniature lotus brackets; some pilasters stand in
pots, others support shala-shaped pediments above the sculpture niches.
90

56 Subrahmanya shrine, Brihadishvara complex
Windows of pierced stone with geometric designs illuminate the antechamber

within. An elaborate brick and plaster parapet, also divided into niches with
kuta and shala forms, runs into the ascending storeys of the square tower
which is capped with a hemispherical roof. The entrance porch has access steps
flanked by superimposed yali and elephant balustrades; carvings of wheels and
leaping horses suggest a moving chariot. Piers with groups of square colonettes
and enlarged lotus brackets are overhung by double-curved eaves. The
adjoining mandapa is a later addition; the triple-bayed openings on three sides
being partly filled in during the Maratha era when paintings were added to the
walls.
Among the extensions ordered by the Thanjavur rulers to earlier temples
were the outer gopuras at Tiruvannamalai (Fig. 57). Shivappa was responsible
for initiating work in 1572 on the eleven diminishing storeys and capping shala
roof of the Raya Gopura on the east side of the complex. Its majestic scale,
with a height of 66 metres, and fully realised decorative scheme make this one
of the finest gateways of the Nayaka period (Fig. 58). The basement combines
delicately worked sculptural friezes with differently shaped mouldings, some
with jewelled ribs. The pilasters framing the wall projections are part-
octagonal or fluted; flat pilasters stand in ribbed pots. The niches, most of

57 Gopuras, Arunachaleshvara complex, Tiruvannamalai,

seventeenth century
which are filled with fully modelled sculptures, are framed by part-circular
pilasters supporting shala roofs in shallow reliefs. Miniature carvings, such as
prancing yalis, adorn the pilasters and fill the wall surfaces in between; fully
carved rearing beasts enliven the cornice above. The interior of the passageway
is equally ornate. Delicately modelled maidens embellish the columns and
door jambs (see Fig. 132); foliate designs, including looped stalks with
miniature deities, and a scene of elephants engaged in battle are carved in
shallow relief on the undersides of the lintels and beams (Fig. 59).
Kumbakonam, second city of the Thanjavur kingdom, is distinguished by
its many large-scale religious monuments. In spite of the fact that they are
mostly Ghola foundations, the temples owe their present appearance to the
extensive building campaigns of the Nayakas. The ritual focus of the town is
the irregularly shaped Mahamakam bathing tank. The sixteen small pavilions
overlooking the water were erected in the early seventeenth century by
Govinda Dikshita, chief minister of Raghunatha. One pavilion has a raised dais
in the middle for displaying processional images; sculptured panels adorn the
corner columns (Fig. 60). A pyramidal tower capped with the usual
hemispherical roof rises over the central bay.
Govinda Dikshita was also responsible for major religious constructions
within the city, including the columned mandapa extending northwards from
the main shrine of the Ramasvami complex. The hall is one of the finest
achievements of the Thanjavur Nayakas. Two intersecting aisles of spacious
proportions are lined with piers (Fig. 61). Each consists of a column shaft,

58 Wall detail, Raya Gopura, Arunachaleshvara complex
93

59 Beams in passageway, Raya Gopura, Arunachaleshvara complex
94

60 Pavilion overlooking Mahamakam tank, Kumbakonam,

seventeenth century
complete with triple sets of sculptured blocks and an extension carved with
fully modelled figures on the front and sides (see Fig. 131). Curved, leaf-like
brackets and crouching yalis support suspended beams that run between the
brackets. The gateway on the north side of the mandapa, through which the
complex is entered, is attributed to the same patron. Its high basement,
pilastered walls and squat pyramidal tower are typical of the seventeenth
century. The upper storeys, with their vividly coloured plaster figures, have
been totally renovated in recent times.
The Kumbheshvara, with its three concentric compounds, elongated along
an east-west axis with triple sets of gopuras, is the largest and most important
of the Kumbakonam temples. A long colonnaded market crowded with shops
leads to the monumental gateway that marks the outer entrance to the sacred
precinct. A second colonnaded corridor links this gopura with an intermediate
one of lesser proportions. The spacious columned mandapa which lies beyond
has intersecting central aisles defined by sculptured piers, exactly as in the
Ramasvami temple. The raised ceiling over the crossing of the two aisles is
carved with signs of the zodiac in shallow relief. A third, yet smaller inner
95

61 Mandapa piers, Ramasvami temple, Kumbakonam,

seventeenth century
96

gopura gives access to the compound where the main sanctuary is situated. It
is attached to a partly open mandapa, with a small rectangular Natesha shrine
on the north side.
The elongated configuration of the Kumbheshvara is echoed in another
monument at Kumbakonam, the Sarangapani, which is also entered through a
succession of three gopuras on the east. The outermost gateway, which
dominates the skyline of the city, reaches a height of almost 50 metres (Fig.
62). The pilastered walls of its lower granite structure are elevated on a high
basement; sculptured panels depict female dancers. Prominent projections in
the middle of the long sides of the tower have openings with intermediate
slender stone colonettes at each of the eleven ascending levels. A hundred-
columned mandapa with openings on three sides stands within the outermost
enclosure of the temple; a hall with intersecting aisles takes up most of the
intermediate enclosure. The principal shrine in the innermost enclosure partly
belongs to the pre-Nayaka period; the dating of the remainder of the structure,
however, is difficult to ascertain since the architecture faithfully imitates Chola
models. The vimana is of particular interest because of the large elephants,
prancing horses and wheels carved on to its ornate basement; the spokes of the
wheels have lotuses and miniature figures. The shrine itself cannot be
approached directly from the east: devotees ascend staircases at the two
western corners that lead to a small mandapa. Twelve columns inside the
mandapa have tiers of miniature temple facades carved on to the shafts; the
ceiling above has a lotus surrounded by miniature figures. A pierced stone
window is set into the east wall of the mandapa, on axis with the doorway
leading to the sanctuary. A gopura to the west of the principal shrine
overlooks a square tank with a central pavilion that lies outside the complex.
One of the largest projects sponsored by the Thanjavur Nayakas in the
towns of the Kaveri Delta is that at Tiruvidaimarudur, 12 kilometres east of
Kumbakonam. The extensive double temple here consists of twin Mahalinga
and Devi shrines; Govinda Dikshita is once again the main sponsor. Though
the original Shiva shrine and attached mandapa of the innermost compound at
Tiruvidaimarudur have been rebuilt almost entirely in recent years, they are
surrounded on four sides by a colonnaded corridor that preserves its original
Nayaka features. The piers standing on the raised floor level have attached
colonettes, lotus brackets and suspended beams; subshrines dedicated to
Nataraja and Murugan are fitted into the spaces between the piers. The
corridor intersects with another in front of the entrance to the principal
sanctuary; the ceiling over the crossing is embellished with zodiac motifs in
shallow relief. The intermediate enclosure is partly occupied by a similar
corridor that marks the route from the gopura in the middle of the east side
towards the sanctuary. One structure here, possibly a granary, is roofed with a
curved masonry vault. The goddess shrine that stands in its own compound
97

62 Eastern gopura, Sarangapani complex, Kumbakonam,

seventeenth century
98

immediately to the south is also entered through a gopura on the east side.
Access corridors and free-standing mandapas occupy much of the outermost
compound.
TEMPLES OF THE MADURAI NAYAKAS AT THE CAPITAL
Of all the Nayakas, those of Madurai were by far the greatest builders; their
careers spanned the second half of the sixteenth century and the whole of the
seventeenth century, and even continued into the first decades of the
eighteenth century. During much of this time these rulers controlled a
substantial portion of the Tamil country, from the Kaveri to Kanyakumari.
Madurai had been furnished with a major temple in Pandya times, but this was
largely demolished when the city became the headquarters for a local line of
Sultans. After the recovery of the city by Kumara Kampana, the twin shrines
dedicated to Minakshi, tutelary goddess of Madurai, and her consort
Sundareshvara, were substantially rebuilt. Renovation of the monument
continued throughout the fourteenth and fifteenth centuries, but by far the
greatest efforts were made from the middle of the sixteenth century onwards
under the direction of the local Nayakas. Almost all of the Madurai rulers,
their wives and ministers made donations to the Minakshi-Sundareshvara
temple; many parts of the monument are associated with one or other of these
patrons.
The Madurai complex is contained within high enclosure walls that create a
vast rectangle of 254 by 238 metres; lofty gopuras are positioned in the middle
of each side (Fig. 63, see also Fig. 42). The towers of these gateways have
elongated proportions and curved profiles that achieve a dramatic sweep
upwards; that on the south is almost 50 metres high (Fig. 64). The lower
granite portions have pilasters with slender, part-circular and fluted shafts;
many of these define projections without niches headed by shala and kuta
pediments (Fig. 65). The carvings here are confined to miniature animals and
figures at the bases of pilasters and on wall surfaces in between. The brick
superstructures have pronounced central projections with openings at each of
the nine ascending storeys. The lowest of these openings, immediately above
the eaves sheltering the entrance passageways, are distinguished by free-
standing colonettes. Plaster sculptures, reworked and brightly painted in
recent years, are applied to almost all of the architectural elements to create
vivid polychrome effects. Enlarged yali heads with protruding eyes and horns
mark the arched ends of the capping shala roofs; the ridges have rows of pot-
like finials in brass.
The Minakshi temple is usually entered from the east through a porch
projecting outwards beyond the enclosure wall. This porch was erected by
Rudrapati and Toli Ammai, consorts of Tirumala Nayaka. Four columns on
99

Porch of the Viravasantaraya lAirakkal

Eight Goddesses Mandapa Mandapa
Pudu Mandapa
Unfinished Gopura
J50m
63 Plan, Minakshi-Sundareshvara complex, Madurai, seventeenth-

eighteenth centuries
100

64 South gopura, Minakshi-Sundareshvara complex,

seventeenth century
101

6$ Wall detail, north gopura, Minakshi-Sundareshvara complex
either side have carvings of different goddesses; the curved vault above is
covered with paintings of recent workmanship. A doorway flanked by images
of Ganesha and Subrahmanya leads into a vast columned hall used for shops
and stores. This structure was added in 1707 by Sanmugam Minakshi, minister
of Vijayaranga Chokkanatha. Its piers have lion-like brackets carrying
suspended beams. At the far end of this mandapa is a doorway contained
within a towered gateway that was erected in 1569 by a son of Ariyanatha
Mudaliyar, minister of Kumara Krishnappa. Beyond is a small corridor
flanked by columns with sculptured figures. This gives on to the courtyard of
the Potramarai Kulam, a rectangular reservoir with stepped sides and a gilded
lamp-column in the middle (Fig. 66). The north and east walls of the
surrounding colonnade are covered with murals, now sadly dilapidated. Royal
portraits adorn two columns on the north side of the tank; a painted
composition of the marriage of Minkashi and Sundareshvara covers the ceiling
of a small portico on the west.
A long corridor defines the transverse north-south axis of the Minakshi-
Sundareshvara complex. The columns lining its central aisle have three-
dimensional sculptures of deities, heroes and rearing yalis. The Minakshi
shrine, together with several subshrines, stands inside a rectangular compound
to the west. A gopura at the northern end of the corridor provides access to
the Sundareshvara shrine. This too is contained within a rectangular enclosure,
102

66 Potramarai Kulam, Minakshi-Sundareshvara complex
marked by towered gopuras in the middle of each side. The granite basements,
pilastered niches and brick superstructures of these gateways resemble those
on the periphery of the complex, except that they are not as high. A
colonnaded corridor entirely surrounds the Sundareshvara compound. On the
east it meets the Kambattadi Mandapa, an addition of the early eighteenth
century. In the middle of this hall is a group of eight piers with fully sculptured
figures set within cutout pilasters (see Fig. 135). The piers surround the flag-
pole, altar and small Nandi pavilion, the last with its own ornate domed roof,
aligned with the main sanctuary to the west.
Beyond the Kambattadi Mandapa, in the outermost enclosure of the
Madurai complex, is the Viravasantaraya Mandapa, another project of
Vijayaranga Chokkanatha (Fig. 67). Its central corridor, which is no less than
75 metres long, is lined with piers displaying yalis alternating with quartets of
103

6j Viravasantaraya Mandapa, Minakshi-Sundareshvara complex,

eighteenth century
part-square colonettes in shallow relief; leaf-like motifs and crouching animals

adorn the brackets. To the north is the thousand-pillared hall, now converted
into an art museum. Of the exactly 985 elaborately decorated columns
incorporated into this mandapa, some have fully modelled figures, both divine
and royal. Yalis line the central aisle that leads to the raised dais at the northern
end of the mandapa. At the southern end is a porch with finely carved
columns, those at the corners being surrounded by dense clusters of slender
colonettes.
Outside the complex, directly on axis with the east gopura leading to the
Sundareshvara shrine, stands the Pudu Mandapa. This major construction is
the work of Tirumala and was completed in 1635; it is now a market for
textiles and household goods. The hall, which is almost 100 metres long, is
reached by steps flanked by balustrades with vigorously posed yalis. Its broad
central aisle is flanked by piers carved with portraits of the Nayakas and their
queens. Carvings at the eastern and western extremities of the hall represent
horses and yalis with riders on the outside faces of the piers, with major deities
on the inside. A small pavilion fashioned out of polished black granite with a
wooden roof stands at one end. Further east, beyond the mandapa, are the
104

lowest portions of Tirumala's unfinished Raya Gopura; this is more than twice
the dimensions of any other gateway at Madurai, the door jambs alone being
15 metres high.
Further evidence of building activities under the Nayakas is found in
Madurai. Unlike the Minakshi-Sundareshvara complex, the Kudal Alagar
Perumal temple belongs to a single phase of construction that represents the
mid-seventeenth-century style at its finest (Fig. 68). The central shrine of this
monument is an unusual conception, with three superimposed sanctuaries of
diminishing size containing seated, standing and reclining images of Vishnu
(bottom to top). The passageway around the lowest shrine is lit by pierced
stone screens with graceful designs, including those with figures in entwining
stalks (Fig. 69). The outer walls are raised on an elaborate basement, with
varying sequences of mouldings beneath the principal projections. Slender
pilasters with fluted, multi-faceted and circular shafts have miniature yalis at
their bases, and double capitals with pendant lotus brackets at their tops.
Miniature temple-like towers in high relief cap single pilasters standing in pots;
the same motifs occur over niches and windows. Above rises the steeply
pyramidal tower dominated by a crowning hemispherical roof. The core of the
monument is approached through two mandapas, the outer one of which is
preceded by a porch with staircases on the north and south flanked by
elephant and yali balustrades. Its central piers have yalis, while those at the
corners have clustered elements; the overhanging eaves have deeply undercut
ribs.
The Teppakulam at the eastern edge of Madurai was initiated by Tirumala in
1636 as a setting for festivals in which sacred images were floated in
illuminated barges. The square reservoir has steps flanked by animal and bird
balustrades leading down to the water in the middle of each side. A sixteen-
columned pavilion with a pyramidal tower stands on an island at the centre; it
is capped with a kuta roof (Fig. 70). Portrait sculptures adorn the four central
columns; slabs cut into the shape of arched openings are placed in between.
Smaller but similar pavilions mark the island's four corners.
TEMPLES OF THE MADURAI NAYAKAS OUTSIDE THE CAPITAL

Sacred spots in the immediate vicinity of Madurai were also active sites of
construction during the Nayaka period. Among the most important shrines in
the region is the Alagar Perumal at Alagarkoil, some 20 kilometres north of
the capital, at the foot of a wooded hill. Seventeenth-century additions to the
circular sanctuary of the Pandyas include the mandapas to the east. The hall
adjoining the main sanctuary has openings in the middle of three sides, with a
small part-circular Garuda shrine protruding into the entrance porch. The
open mandapa in the outer enclosure has fully modelled animals and figures:
105

68 Kudal Alagar Perumal temple, Madurai, seventeenth century
106

69 Window, Kudal Alagar Perumal temple
yalis alternating with deities and courtly donors line the piers of the central
hall. The principal gopura is positioned in the middle of the eastern walls of
the outer enclosure; its finely modelled pilasters, mostly with yalis at the bases,
are typical of the Nayaka style. The Vasanta Mandapa outside the main
complex consists of a colonnade surrounding a sixteen-columned pavilion
with a raised dais in the middle. Ramayana paintings cover the ceiling and
walls (see Fig. 177). A short distance to the south is an overgrown gopura,
ambitious in scale but never finished, similar to the uncompleted project of
Tirumala at Madurai.
Another place of religious importance in the vicinity of Madurai is the hill at
Tirupparankunram, 6 kilometres to the south-west. The core of the complex is
a rock-cut shrine dating from the Pandya era. A wide range of deities is carved
on to its walls, including Subrahmanya, popularly known as Murugan. As
transformed by the Nayakas, this shrine became the focal point of an extensive
religious complex. The temple is approached from the north through an
107

70 Teppakulam, Madurai, seventeenth century
ascending sequence of columned halls linked by multiple flights of steps.

Nayaka patronage is evident in the mandapa built immediately in front of the
rock-cut shrine, where portraits of Tirumala and other donors are carved on to
column shafts. A transverse axis links a small Ganesha shrine on the west with
a large stepped tank situated outside the walls on the east. An impressive
gopura with a lofty pyramidal tower in the typical seventeenth-century style
marks the entrance to the temple at the foot of the hill. It is preceded by an
open columned hall, the outer piers of which have rearing animals and clusters
of colonettes.
Tiruchirapalli became the second capital of the Madurai Nayakas during the
reign of Chokkanatha. One consequence of the increased importance of this
city was that building activities escalated at the two great temples on nearby
Srirangam Island; both monuments attained their final form during this
period. The Ranganatha complex has seven rectangular enclosures, arranged
one inside the other. Each compound is punctuated by gopuras in the middle
of four sides; the towers increase in height as the complex expands outwards.
The largest gopura, in the outermost walls on the south, is an immense
structure measuring about 39 by 30 metres in plan. It is built in a style
comparable to the grandiloquent schemes already noticed at Madurai and
Alagarkoil; like these, it too was left unfinished in the seventeenth century.
108

Most other gateways at Srirangam, however, are complete. Their towers have
pronounced projections in the middle of the long sides, generally with
openings on each of the successive levels. The openings of the lowest storeys
have free-standing stone colonettes with double capitals overhung by double-
curved eaves. The Vellai Gopura on the east side of the fourth enclosure has a
steeply pyramidal superstructure that reaches a height of almost 44 metres
The Venugopala shrine in the south-west corner of the fourth enclosure of

the Srirangam complex is the work of Chokkanatha; an inscription of 1674
specifies this Nayaka as the patron. It is an exquisitely ornamented building
(Fig. 72). The exterior of the vimana and attached mandapa have finely worked
pilasters with fluted shafts, double capitals and pendant lotus brackets.
Sculptures are placed in the niches on three sides of the sanctuary walls;
maidens enhance the walls in between (see Fig. 116). The elevation is
punctuated with secondary sets of pilasters that support shallow eaves at
different levels to cap larger and smaller recesses. The sanctuary is crowned in
traditional fashion with a hemispherical roof. The double-curved eaves of the
entrance porch on the east side are concealed in a later columned hall.
Another Nayaka addition to the Srirangam complex is the Garuda Mandapa
on the south side of the third enclosure. Courtly portrait sculptures, reused
from an earlier structure, are fixed to the piers lining the central aisle. A free-
standing shrine inside the hall contains a large seated figure of Garuda; the
eagle-headed god faces north towards the principal sanctuary. Next to the
Ranganatha shrine, in the first enclosure of the temple, is the Kili Mandapa
(Fig. 73). Elephant balustrades skirt the access steps that ascend to a spacious
open area. This is bounded by decorated piers with rearing animals and
attached colonettes in the finest seventeenth-century manner. Four columns in
the middle define a raised dais; their shafts are embellished with undulating
stalks. The most artistically interesting of the halls that the Nayakas added to
this complex is, without doubt, the Shesharaya Mandapa on the east side of the
fourth enclosure. The hall is celebrated for the magnificent leaping animals
carved on to the piers at its northern end (see Fig. 140).
The nearby Jambukeshvara temple is the other great religious monument on
Srirangam Island. It is a fine example of the monumental style attained under
the Madurai Nayakas towards the end of the seventeenth century. The temple
consists of five concentric enclosures, with gopuras aligned along the principal
east-west axis; a goddess shrine provided with its own rectangle of walls is
located within the fourth enclosure on the north side. Covered spaces take up
much of the interior. The innermost enclosure is occupied by a spacious
corridor that completely surrounds the core sanctuary, itself a modest shrine
dating back to pre-Vijayanagara times. The west side of the third enclosure has
a hall with a crossing of two broad aisles; the crossing is marked by four
109

yi Vellai Gopura, Ranganatha complex, Srirangam,

seventeenth century
no

72 Venugopala shrine, Ranganatha complex, seventeenth century
73 Kili Mandapa, Ranganatha complex, seventeenth-eighteenth centuries
in

massive piers, each with a cluster of eight projecting animal and lotus brackets.
A thousand-columned hall is positioned immediately inside the outermost
gopura on the west side of the complex. Its basement is sculptured with
prancing horses and wheels. The hall faces south towards a large square tank.
TEMPLES OF THE SUBORDINATES OF MADURAI
During the period of the Madurai Nayakas, the territory south of the capital
was partly under the control of a number of local chiefs. Like the Nayakas,
these lesser figures sponsored religious projects, including several large-scale
complexes which were, in effect, double temples. At Srivilliputtur, for instance,
adjacent shrines consecrated to Vatapatrashayi, a form of Vishnu, and to Andal
are each provided with their own concentric system of rectangular com-
pounds. The principal entrance to the Vatapatrashayi monument is an eleven-
storeyed gateway reaching an impressive height of 59 metres, making it the
tallest gopura of the era (see Fig. 43). Its slightly curved tower is comparable to
the superstructures of the Madurai gopuras, though it may be slightly later; the
upper storeys are almost totally devoid of sculptures. The adjacent Andal
complex is also of interest. A small pavilion stands freely in the middle of the
hall that precedes the main sanctuary. Its canopy is covered with sheets of
brass; the same material clads portraits of Tirumala and other members of the
Madurai royal family carved on to the columns. An open hall and colonnaded
corridor run eastwards from the principal gopura, extending beyond the walls
of the precinct. The piers here are sculptured as gigantic yalis (Fig. 74).
Tirunelveli was the most important city in the well-populated Tambarapani
valley in the extreme south of the Tamil zone. The Nellaiyappa complex
incorporates local wooden architecture. The timber-vaulted roof of the
entrance porch that precedes the main gopura is adorned with carved struts.
The free-standing pavilion in the north-west corner of the intermediate
enclosure has carved wooden screens, columns and ceiling struts, the last
fashioned as miniature deities and attendant figures; the pyramidal roof is
sheathed with copper tiles. The principal shrine of the complex is approached
from the east through a large columned hall, its central aisle being flanked by
piers with lotus and lion brackets. The porch attached to this mandapa is
reached by staircases on the north and south. The piers at the corners have
groups of forty-nine colonettes concealing the shafts; those in the middle
display fully modelled figures brandishing clubs. The overhanging eaves are
enlivened with carved monkeys and scrollwork. Equally exuberant sculptures
of mythical heroes adorn the piers in the intermediate enclosure. A large seated
Nandi occupies the middle of an impressive columned hall. The associated
goddess temple at Tirunelveli is dedicated to Kantimati Ambal; it is linked to
the Nellaiyappa complex by a gopura in the common enclosure wall. This
112

74 Yali piers, corridor, Andal temple, Srivilliputtur,

seventeenth century-
leads to a long corridor lined with squat piers sculptured with rearing yalis and
heroic figures.
A series of temples similar to that at Tirunelveli is distributed at sites along
both banks of the Tambarapani. The Adinatha temple at Alvartirunagari, 30
kilometres east of Tirunelveli, displays the same expansive layout, with
detached mandapas, some with decorated piers displaying large numbers of
slender colonettes (Fig. 75). The sculptural treatment of the architectural
"3

7J Cluster of colonettes, mandapa, Adinatha temple, Alvartirunagari,
seventeenth century

76 Yali balustrade, Satyavagishvara temple, Kalakkadu,

seventeenth century
elements is sometimes richly conceived, as in the Satyavagishvara temple at

Kalakkadu, an almost equal distance south of Tirunelveli. Balustrades in this
monument, for example, are exuberant demonstrations of the carvers' art, with
fully modelled yalis with undulating snouts (Fig. j6). One of the finest of these
complexes is that at Krishnapuram, 12 kilometres east of Tirunelveli. The
temple of Venkatachala at this site belongs to the end of the Nayaka period
and appears to have been commissioned by a local figure. It is notable for the
fully modelled figures sculptured on to the piers: heroes, attendant women and
yalis adorn the spacious mandapa that precedes the shrine, as well as the
detached mandapa in the outer enclosure.
Similar sculptures adorn the piers of the Vishvanatha temple at Tenkasi.
This town was the headquarters of the Pandya chiefs (who claimed descent
from the earlier rulers of the same name); for a time it was also under the
control of the Venad kings. As in many of the other temples in this part of the
Tamil country, the enclosure between the two principal entrance gopuras is
occupied by a mandapa with richly sculptured piers. Gods and goddesses are
carved almost in three dimensions, virtually free of their supports (see Fig.
136). Other exuberant carvings are found in the mandapa attached to the
"5
nearby Subrahmanya shrine. Yalis are carved on the twelve piers that define
the central hall space of an open mandapa; the corner animals are angled
inwards. The entrance gopura to the complex has finely worked wooden
doors with carved panels.
TEMPLES OF THE TONDAIMANS AND SETUPATIS
Despite comparatively limited resources, the rulers of the Tondaiman and

Marava states that broke away from the Madurai kingdom were able to
sponsor several large-scale religious monuments. The building activities of the
Tondaimans in the early eighteenth century are represented by the additions
that they made to the Gokarneshvara temple on the outskirts of their
headquarters at Pudukkottai. The core of the complex consists of a number of
shrines, some cut deep into natural boulders, dating back to Pandya times.
Under the Tondaimans these sanctuaries were enclosed in a rectangle of walls
and linked by colonnades and halls. The most impressive extension was a
series of structures that created a ceremonial approach to the temple from the
south. The columned mandapa situated between two imposing gopuras has its
piers carved with horses with riders, yalis and enlarged deities; the central
ceiling panel displays the signs of the zodiac. A transverse aisle connects a dais
for displaying images with a sixteen-columned mandapa standing freely in a
small court. Beyond the outer gopura is an extremely long corridor with its
ceiling painted with Ramayana panels.
Almost all of the Setupatis of Ramanathapuram contributed to the
augmentation of the Ramanatha complex on Rameswaram Island (Fig. yj).
The most extensive work took place in the first half of the eighteenth century
under Muttu Kumara Raghunatha and Muttu Ramalinga when the sanctuary
and its associated bathing spots were transformed into a coordinated
architectural ensemble. These kings were responsible for erecting the outer-
most rectangle of walls, with substantial gopuras in the middle of three sides;
those on the north and south were never finished. A third gopura in the
middle of the east side of the intermediate enclosure is an earlier construction
of Sadaikkar Tevan. The gateways all have massive pilastered walls; interior
passageways are flanked by jambs with yali brackets above.
Two entrances on the east of the Rameswaram temple, one on axis with the
linga sanctuary, the other with the Devi shrine, are approached through
columned mandapas that project beyond the peripheral walls. They give access
to the spacious corridor which is the most impressive of the eighteenth-
century extensions (Fig. 78). This completely surrounds the inner two
enclosures on four sides, and is exceptional for its great length, some 205
metres on the north and south sides; the receding perspectives of piers give the
monument its distinctive architectural character. The supports are raised on
116

77 Plan, Ramanatha complex, Rameswaram, mostly

eighteenth century

78 Outer corridor, Ramanatha complex
moulded basements, their shafts adorned with scrollwork and lotus designs,
with prominent lotus brackets on crouching yalis above; painted lotus
medallions adorn the ceilings. The colonnade is interrupted on the west by
another which proceeds from the outer gopura towards the second enclosure;
sculptures here depict Muttu Ramalinga and his ministers. Portraits of other
Setupati donors adorn the piers on the east side. There are two principal
shrines within the innermost compound; that on the north houses the linga
associated with Rama, the other is reserved for Devi. The columned mandapas
and pavilion sheltering a large Nandi located to the east of these shrines belong
to the same period, as is evident from the portraits of various Setupatis and
their families carved on to the columns.
TEMPLES OF THE TRANSITIONAL TAMIL-KERALA ZONE
Control of the southernmost tip of the peninsula was contested by the

Nayakas of Madurai and the Venad rulers of Trivandrum, both of whom vied
with each other in the sponsorship of building projects. In the Sthanumulaya
temple at Suchindram, 6 kilometres from Kanyakumari, there is evidence of
mixed sponsorship. Other than the twin linga shrines and Vishnu sanctuary
that form the core of the temple, all of which are earlier foundations, the
remainder of this somewhat labyrinthine complex dates from the seventeenth
118

79 View of gopura, Padmanabha complex, Trivandrum,

eighteenth century
and early eighteenth centuries. The piers in the Alankara Mandapa have
groups of colonettes framing sculptures of the Venad kings, including
Martanda Varma; attendant women holding lamps are positioned at the
periphery.
The meeting of the Kerala and Tamil idioms sometimes resulted in abrupt
architectural juxtapositions. The focal shrine of the Vaikkathappan temple at
Vaikom, a town some 40 kilometres south of Cochin, is a traditional exercise
in the Kerala style: an elliptical masonry sanctuary with a conical roof and a
square wooden mandapa with a pyramidal roof stand in the middle of the
inner enclosure. But they are approached through a portico and mandapa with
granite columns covered with sculptured figures in the typical, seventeenth-
century Tamil manner. There is no attempt here to reconcile the dissimilar
styles of the different parts of the temple.
That attempts were made elsewhere to harmonise the Kerala and Tamil
traditions is evident in the imposing Padmanabha temple at Trivandrum. This
complex was completely renovated by Martanda in the early eighteenth
century, and is the largest religious project of the Travancore Rajas. The
monument is laid out as a perfect square, with entrances in the middle of each
side. The gateway on the east is a squatly proportioned gopura in the late
Nayaka manner (Fig. 79). Its pilastered storeys are crowned with a very long
119

shala roof. Other Tamil features of the temple include the colonnaded corridor
that surrounds the innermost enclosure on four sides. Its piers have attached
pilasters carved with women holding lamps; lotus and yali brackets are
positioned above. Small detached mandapas, each with sixteen columns, are
built at the end of each arm of the corridor. Further links with Nayaka practice
are obvious in the mandapa that stands immediately outside the eastern
doorway to the inner enclosure. The outer piers of this hall have multi-faceted
circular shafts with female attendants; the inner piers, which are raised on a
second set of basement mouldings, are adorned with sculptures of diverse
divinities framed by cutout colonettes.
The Padmanabha sanctuary itself is rectangular in plan, so as to accommo-
date the reclining form of Vishnu who is viewed through three doorways. This
Kerala-styled structure is roofed with tiers of wooden gables covered with
copper sheets; paintings in a regional style cover the outside walls. In contrast,
the granite piers that surround the sanctuary in quadrangular array are clearly
Tamil in style. The Krishna shrine to the north-west of the main sanctuary is
set within its own compound walls with timber screens and gabled wooden
roofs in the characteristic Kerala manner.
120

CHAPTER 5
PALACE ARCHITECTURE
Compared with the abundance of temples surviving from the Vijayanagara and
Nayaka periods, there is a marked scarcity of royal architecture. This reflects
the perishable materials out of which courtly buildings tended to be
constructed, as well as the repeated sieges, raids and destructive attacks to
which they were subjected over the years. During the centuries under review,
most royal monuments experienced a cycle of occupation, devastation and
abandonment. This situation continued even into modern times, with the
British themselves dismantling the residences of local rulers, as at Srirangapat-
tana. The result is that the only courtly complexes preserved to any extent in
Southern India today were either deserted before the Europeans arrived, or
were sufficiently distant from cities and towns not to be adversely affected by
urban development in subsequent centuries.
Palaces assigned to this era lack any precise historical context. Even when a
royal monument is popularly associated with a particular monarch, such as the
palace of Tirumala Nayaka at Madurai, there is usually a dearth of supporting
documents. This does not negate the very real connection between monarchs
and their residences; it merely obscures the actual chronology. Further
confusion is caused by the fact that most military and courtly complexes were
extended over considerable periods of time, resulting in long and complicated
building histories.
Nor is it always possible to understand the precise functions of the
different parts of Southern Indian palaces since their halls, apartments and
interior courts were all used for business, reception, entertainment or
residence, depending on the time of the day or the season. Considerable
uncertainty surrounds the interpretation of many royal structures. The Lotus
Mahal at Vijayanagara, for example, is sometimes believed to have been used
by female members of the court who resided in the vicinity; in reality, it is
more likely to have provided a formal setting for the Rayas or their
commanders, conveniently close to the stables and parade grounds. Other
courtly monuments that present a functional dilemma are the vaulted
structures at Gingee which have been identified variously as reception halls,
gymnasiums and granaries. The names by which palace buildings have come
to be known are of little help in this respect. There is no way of ensuring the
authenticity of the various Gagan Mahals and Raja Mahals at royal sites; in
any case, such fanciful labels were never intended as functional connotations.
Some names, such as the Lotus Mahal already mentioned, derive more from
121

80 Domed gateway, south-east of royal centre, Vijayanagara,

fifteenth century
the imagination of nineteenth-century visitors than from contemporary

historical sources.
FORTIFIED SETTINGS
Before examining the palaces themselves, it is worth noting that almost all
examples are associated with fortified sites. Courtly buildings are usually
shielded by massive stone walls, earthen ramparts, moats and elaborate
gateways. These defensive works were more substantially built than the
palaces themselves, and for this reason are often better preserved. Two broad
categories of forts may be distinguished in Southern India during these
centuries: hill sites with natural defensive capabilities, and urban sites in plains
and valleys.
Governed by their natural environments, the layouts of hill forts are
invariably irregular. Massive walls at the Vijayanagara capital run along the
122

PALACE ARCHITECTURE
taW *„
81 Gateway north-east of royal centre, fifteenth century
tops of granite ridges and across valleys at the shortest possible points to create
an uneven oval configuration, some 4 kilometres along its greatest axis (see
Fig. 1). This fortified zone contains the enclosures of the royal centre,
themselves protected by an additional ring of walls, about 1 kilometre across.
Fragments of fortifications in the outlying quarters of the city suggest a
concentric arrangement of multiple arcs of reinforcements.
Vijayanagara's walls have slightly angled profiles; they are constructed of
granite blocks with earth and rubble infill. Regularly spaced square or
rectangular bastions are duplicated at gateways. These entrances are further
protected by lookout posts and barbican enclosures; passageways are roofed
with lintels carried on decorated brackets. A gateway south-east of the royal
centre has a large dome raised high on four pointed arches (Fig. 80). Another
example north-east of the royal centre has an upper facade with arched
openings and a parapet of merlons (Fig. 81). These domed and arched features
derive from the Bahmani architecture of the Deccan (see below).
Though Vijayanagara was by far the largest and most elaborate citadel in
Southern India during this era, it is by no means unique. The hill fort at
Chitradurga preserves a series of massively constructed gateways, many with
123

bent passageways. The gateways at Chandragiri, the most important Vijayana-

gara citadel in the seventeenth century, are arranged in a line along the road
that runs through the middle of the royal compounds; several gateways have
yali sculptures on the columns. At Chandragiri and also at Penukonda,
fortified zones of approximately quadrilateral shape contain courtly monu-
ments; rocky hills to one side provide natural barriers. Walls are surrounded
by broad moats, spanned by bridges to reach the principal gateways. The
fortifications have part-circular bastions, box-like machicolations and lines of
battlements. These defensive elements were unknown in Southern India prior
to the sixteenth century.
Gingee, the most strategically situated of all citadels in the Tamil zone, was
occupied successively by the Nayakas, Adil Shahis, Marathas, French and
British. The site presents an impregnable spectacle of three independent rock
forts, each with granite walls encircling a natural outcrop (Fig. 82). Among the
diverse structures perched on the summits of these triple forts are granaries,
watchtowers and shrines. Substantial walls with part-circular bastions and
broad moats run across the level ground between the forts to enclose a vast
triangular area, no less than 1 kilometre on each side (Fig. 83). Additional walls
define a central zone which functioned as a royal enclosure, inside which is an
ensemble of palace buildings and storage structures. Gateways leading into this
enclosure on the east and north are approached through curving barbican
walls that project beyond the line of fortifications.
Cities in densely populated zones assumed quite different configurations
during these centuries; most were laid out according to regular square plans,
with gateways in the middle of each side. The fortifications of Vellore define
an irregular rectangle, more than 400 metres from north to south (Fig. 84). The
walls are doubled all around, and are protected by a broad moat bridged by a
causeway on the east; similar causeways on the south and west were
demolished in the eighteenth century. The fortifications are reinforced with
part-circular bastions and lines of battlements (Fig. 8j); box-like machicola-
tions, the most elaborate in Southern India, project outwards over the water.
Nothing is now visible of the palace buildings that once occupied the middle
of the fort.
Madurai was also laid out on a square. Eighteenth-century maps of the city
indicate a fortified zone, somewhat more than 1 kilometre across, with single
or double gateways in the middle of each side. The Minakshi-Sundareshvara
temple served as the focal point of this configuration, with the palace located a
short distance to the south-east, in its own royal quarter (see Fig. 109).
Palamkottai, twin city of Tirunelveli, was the most important stronghold on
the Tambarapani. The city walls formed an almost perfect square about 750
metres long on each side. Gateways positioned in the middle of each side
protruded outwards into the moat. (As at Madurai, the walls of Palamkottai
124

PALACE ARCHITECTURE

83 Walls and moat, Gingee, sixteenth century
were demolished by the British towards the end of the eighteenth century.) A
similar, though less regular version of this scheme seems to have been adopted
by the Wodeyars for their fort at Mysore. Remnants of the original walls
indicate a square zone with regularly spaced square bastions; the site of the
original palace coincides with that of the much later princely residence. Square
plans were also adopted by local governors and chiefs, as is evident at Barkur
in the Kanara district. From what can be made out of the collapsing ramparts
of this dilapidated fort, the walls delimit a square compound with a single
entrance on the east. Mounds of rubble inside mark the locations of buried
buildings.
The layouts of fortified urban centres in Southern India during this era were
126

PALACE ARCHITECTURE
100 m
84 PlanofVellore
by no means restricted to square models; circular plans were also known.

Though virtually nothing can now be seen of the fortifications of the Nayaka
city of Thanjavur, the eighteenth-century maps clearly show defensive works
following a circle about 1 kilometre in diameter, with the palace located
approximately in the middle. The rectangular extension to the south
accommodated the Brihadishvara temple, the Chola-period complex that was
much extended under the Nayakas. Tiruchirapalli, another of the great
Nayaka forts, also had a circular plan, with a ring of walls girding the great
rock that overlooks the Kaveri. Nothing now remains of the palace built inside
the walls, though the temple on the flank of the rock presents a strongly
I2
7
8 $ Bastions and moat, Vellore, sixteenth century
fortified exterior. A further example of a circular city is that of Bangalore.

According to the old maps, the principal fort of the Gowdas was contained
within an ellipse of masonry walls surrounded by a broad moat. The royal
temple of the Gowdas still stands, but the defensive walls and palace were
dismantled long ago.
Two completely different building traditions may be distinguished in the
palace architecture of this period. The first appears to be connected with a
much earlier legacy. Evidence for this indigenous heritage is provided by the
structures recently exposed by archaeologists in the royal centre at Vijayana-
gara (Fig. 86). They appear to have been built in a combination of permanent
and ephemeral materials: granite blocks laid without any mortar for founda-
tions and footings, plaster for floors, rubble and brickwork for walls, timber
for supporting columns, tiles for roofs. The destruction of the site and its
subsequent abandonment, as well as the corrosive effects of more than four
hundred years of rain and sun have meant that only the masonry portions of
these buildings can now be seen. They indicate halls on square or rectangular
plans with evenly spaced columns, and residences with ascending sequences of
floor levels arranged in U-shaped formations. These residences generally have
one or more small chambers at the topmost levels, sometimes linked by
narrow corridors. It is likely that these courtly structures were provided with
columned verandahs and porches, infill walls with pilasters and narrow
128

PALACE ARCHITECTURE
86 Excavated structures, royal centre, Vijayanagara,

fifteenth-sixteenth centuries
doorways; they may also have had upper storeys capped with pyramidal
towers. The reports of foreign visitors attest to the sumptuous decoration of
the Vijayanagara palaces. Unfortunately, no traces have been discovered of the
semi-precious stones and ivory panels that were inset into walls and columns,
or of the gleaming metal sheets that cloaked cornices and finials.
That a second, quite separate tradition of royal architecture existed in
Southern India at the same time is demonstrated by a related group of standing
structures in the royal centre at Vijayanagara. They are built of crudely cut
stone blocks set in thick mortar and cloaked with plaster, a solid masonry
technique that explains their comparatively complete preservation. The Lotus
Mahal, already mentioned, is one of the best-preserved examples (Fig. 87).
Like other nearby buildings it makes use of arches, often with cusps, to frame
doorways, windows and wall niches, and to act as supports for domes and
vaults of different designs. Decoration incised into plaster walls and ceilings
displays geometric and stylised foliate patterns (Fig. 88). All of these
techniques, forms and motifs are clearly borrowed from the courtly and
religious architecture of the Bahmani kingdom of the Deccan, being unknown
in Southern India prior to the Vijayanagara period.
If the style of some courtly buildings is clearly dependent on Deccan
traditions, it should not be assumed that Vijayanagara palaces simply imitated
129

87 Lotus Mahal, royal centre, Vijayanagara, sixteenth century
Bahmani practice. On the contrary, the Vijayanagara palaces incorporate many

non-Bahmani elements, such as double-curved eaves, pyramidal towers with
ribbed finials and fully modelled plaster sculptures familiar from temple
architecture. This blend of Deccan and Southern Indian features results in an
entirely novel synthesis which may be interpreted as one of the major
innovations of the era. That this architectural idiom was closely identified with
the Rayas themselves is shown by the fact that this Bahmani-influenced idiom
is restricted to royal sites like Vijayanagara, Penukonda and Chandragiri. Even
though the residences of the later Rayas exceed earlier examples in scale and
formality of planning, they conform closely to the original style as first
enunciated at the Vijayanagara capital.
Later palace architecture in Southern India, especially that of the Nayakas in
the Tamil zone, develops the tradition first articulated under the Rayas. There
is an overall tendency to increase the scale and ornamentation of courtly
buildings, and to combine diverse architectural elements into formal and
symmetrical compositions. The complex at Madurai, which preserves only a
fragment of what must have been the greatest of all seventeenth-century royal
residences, is conceived as an immense complex, with different halls and inner
130

PALACE ARCHITECTURE
88 Details of plaster decoration, Lotus Mahal
courts connected by colonnades and corridors. In general, Nayaka palaces are

focused on sequences of internal spaces articulated by rows of massive
columns and roofed by lofty domes and vaults (Fig. 89). This contrasts
markedly with Vijayanagara complexes in which separate and individually
designed buildings stand freely within discrete walled compounds.
Not all aspects of Southern Indian royal architecture, however, have their
origins in Vijayanagara and Bahmani practice; there seems also to have been an
interaction with vernacular traditions. A distinguishing characteristic of
Nayaka palaces in the Tamil zone, as at Thanjavur and Madurai, are the
columns with cylindrical shafts. These columns have no precedent in earlier

89 Interior of audience hall, palace, Madurai, seventeenth century
132

PALACE ARCHITECTURE
masonry architecture of the region, but are familiar in domestic timber

architecture from which they appear to have been borrowed. Timber was
much used throughout the region for grand mansions, no doubt also for the
residences of nobles, governors and chiefs. (It is to be admitted that knowledge
about such architecture is mostly restricted to recent practice, all examples
from the Nayaka period having vanished.)
Vernacular timber traditions seem also to have influenced royal architecture
in the Kannada zone. The palaces of the later rulers at Shimoga and Bangalore,
for instance, are characterised by ceremonial audience halls with double-height
timber columns, arches with cusped profiles, also in wood, and sloping tiled
roofs. A comparison of these eighteenth-century buildings with domestic
architecture in the region, such as that which still survives in the forested
regions, reveals a striking correspondence in the use of timber supports and
tiled roofs, as well as in the carved details of wooden doorways and brackets.
THE ROYAL CENTRE AT VIJAYANAGARA
Courtly structures at Vijayanagara provide the best possible introduction to

palace architecture in Southern India in the fifteenth and sixteenth centuries.
The royal centre at this site is divided by tapering granite walls into a number
of irregular interlocking enclosures. They are approached through complicated
sequences of gateways, and are occasionally linked by small doorways. The
Rama temple that stands in the middle of the enclosures has already been
noted (see Fig. 8). It provides a symbolic and spatial node around which most
of the courtly structures are arranged, and towards which many of the roads in
this part of the city were once directed. Enclosures east of the temple appear to
have been associated with the public and ceremonial life of the court; those to
the west accommodated the more private activities linked with the king's own
household. Structures inside these enclosures include audience halls, ceremo-
nial platforms, residences, pleasure pavilions, stables and stores. Some of these
exhibit features closely related to the early Bahmani style, suggesting a
Sangama date; others were renovated several times, and may even have been
reused when the site was temporarily occupied by the Rayas for a short time
after the sack of the city in 1565.
The earliest structures in the royal centre at Vijayanagara may be those built
in an indigenous architectural style. Among these is the hundred-columned
hall situated in one corner of an enclosure directly south of the Rama temple.
The foundations of this hall define a floor area more than 40 metres square,
with ten rows of ten column footings, probably intended to support timber
posts (Fig. 90). (No traces of these wooden columns have been found.) Steps
with stone balustrades provide access from three sides; a longer flight of steps,
clearly a later addition, ascends to an upper storey that is no longer extant,
133
90 Plan of hundred-columned hall, royal centre, Vijayanagara,

fourteenth century
presumably in timber. A pile of rubble on the west side of the hall includes the
outlines of a raised chamber, perhaps the seat of the Raya or his representative.
If this monument is the same as the hundred-columned structure noted by
Abdul Razzaq, then it is the earliest audience hall for which architectural
evidence exists in a Southern India palace.
Several smaller columned structures within the same enclosure cluster
around the hundred-columned hall. They are built close together, sometimes
134
PALACE ARCHITECTURE
91 Stepped tank, royal centre, Vijayanagara
one upon the other at different levels, thereby suggesting successive phases of
occupation; courts and corridors fill the intermediate spaces. Further south
and east, though still within the same enclosure, are two large ceremonial
tanks. One is unusually large, being 67 metres long and 22 metres broad; the
other is faced entirely in green schist, and is surrounded by steps and landings
(Fig. 91). Numbers and directions inscribed on to each block suggest that the
stones were fashioned at another site before being transported and assembled
at the capital. Water was supplied to these two reservoirs as well as to smaller
ponds by means of a complex system of aqueducts and water channels.
Portions of this system are still in evidence.
The multi-storeyed platform built up and over a rocky outcrop at the north-
east corner of the enclosure dominates the whole of the royal centre at
Vijayanagara. This unique monument consists of three diminishing stages,
each a solid square with slightly sloping granite walls (Fig. 92). The blocks are
covered with shallow carvings in a vigorous style that illustrate a wide variety
of regal topics (see Fig. 121). Stairs on three sides ascend to the uppermost
level of the platform, now devoid of any structures. Schist slabs, obviously
later additions, cloak the western face of the platform. The intricacy of the
mouldings and niches here recalls sixteenth-century temple architecture; the

92 Multi-storeyed platform, royal centre, Vijayanagara,

fourteenth-sixteenth centuries
carvings of courtly figures and royal animals are similarly sixteenth-century in

style and subject.
The multi-storeyed platform is generally associated with the great Mahana-
vami festival that took place at the capital. Many of the features of this
monument correspond with the House of Victory as described by Domingo
Paes. According to this observer, Krishnaraya erected a ceremonial platform to
commemorate the success of his Kalinga campaign. (The schist slabs on the
western side may indeed be an extension of this period, but the remainder of
the monument is clearly much earlier.) Paes notes that the House of Victory
was built entirely of stone, with carvings on the sides. During the Mahanavami,
a shrine was erected at the top where the emperor worshipped; priests
performed animal sacrifices in front. Krishnaraya sat on a throne in the vicinity
of the platform, where he received homage from the governors and chief
officers of the realm, and from where he reviewed processions of elephants,
horses and female servants. Here, too, he may have enjoyed performances of
music and dance, mock battles, wrestling matches and brilliant displays of
fireworks.
Immediately outside the enclosure containing the hundred-columned hall
and Mahanavami platform, near to its south-east corner, stands a bathing
pavilion of obvious Bahmani inspiration. Known as the Queen's Bath, this
building consists of an arcaded corridor arranged on four sides of a square
136

PALACE ARCHITECTURE
93 Interior of Queen's Bath, royal centre, Vijayanagara,

sixteenth century
water basin; balconies with fanciful arched openings project over the water
(Fig. 93). Domes and vaults of various designs, many with their original
decoration intact, roof the corridor. The exterior is plain, the eaves on
corbelled brackets having been removed; the two towers that once rose above
the roof, recorded in nineteenth-century photographs, have also been
dismantled. A small moat surrounds the pavilion, with a chute for transporting
water into the central basin. The remains of an aqueduct nearby indicate an
elaborate hydraulic scheme.
The Lotus Mahal that stands in the middle of the enclosure in the north-east
quadrant of Vijayanagara's royal centre is one of the best-preserved palace
buildings at the capital (Figs. 87 and 88). This two-storeyed pavilion is laid out
on an elaborate plan with double projections in the middle of each side; a
staircase block is added to the north-west corner. Piers with cusped arches
supporting vaults on both levels are overhung by double-curved eaves. The
exterior was once encrusted with plaster friezes of birds, stalks and petals,
roundels with stylised ornament and fully modelled yalis, traces of which are
137
94 Rectangular pavilion with gabled vault, royal centre, Vijayanagara,

sixteenth century
still evident. The upper parts of the pavilion consist of a symmetrical

arrangement of nine towers, each a multi-tiered pyramid with a ribbed finial.
The tower over the central bay rises higher to crown the whole composition.
West of the Lotus Mahal, within the same enclosure, are the remains of a
courtly residence. Its stepped floor levels and inner chambers are raised on
basement mouldings set in the middle of a small pond where they are reached
by an access bridge. To the north is a much larger residence of the same type,
with triple tiers of basement mouldings projecting outwards on each side.
They are decorated with carvings of animals and birds, and there are even hints
of painted floral designs. The outlines of four chambers can be made out on
the upper floor, but the earth and rubble walls were cleaned away long ago.
The adjacent structure in the north-west corner of the Lotus Mahal
enclosure has been identified diversely as a guard's quarter, treasury,
gymnasium or armoury (Fig. 94). This long rectangular structure has a single
entrance in the middle of the east side. The interior consists of an open hall at
ground level surrounded by an elevated arcade. The steep pyramidal vault that
roofs the interior is partly concealed on the outside by a pierced parapet of
interlocking merlon motifs. All of these monuments are overlooked by
watchtowers set into the surrounding enclosure walls. They have balconies at
the uppermost levels carried on ornamented brackets from which to survey the
approach roads. The octagonal example preserves a fanciful pyramidal roof
capped by a ribbed finial.
A related group of palace buildings situated just beyond the Lotus Mahal
enclosure to the east includes the celebrated elephant stables, the grandest of all
courtly structures at Vijayanagara (Fig. 95). The stables consist of a long line of
138

PALACE ARCHITECTURE
95 Elephant stables, royal centre, Vijayanagara,

fifteenth-sixteenth centuries
eleven vaulted chambers, each of which could have accommodated one or two
animals, facing the spacious parade grounds to the west. The arched entrances
to the chambers and the flattish domes above are Bahmani in style, but the
twelve-sided vaults with ribbed finials with which the domes alternate are
original devices. Both domes and vaults are arranged symmetrically on either
side of an upper chamber that may have been reserved for drummers and
musicians. The ceilings of the stables demonstrate considerable ingenuity in
the use of domes with lotus petals, curving square vaults with ribbed sides and
three-dimensional parapets with miniature towered forms.
The parade grounds on to which the stables open are bounded on the north
by a long structure that may have been used for martial sports. Its interior
court at ground level could have served as a suitable venue for matches and
fights, while the raised verandah on the south surveying the parade grounds
could have functioned as a reviewing stand. Steeply cusped arches of the
verandah rise above stone blocks projecting from the columns. These blocks
once carried stone frames that repeated the profiles of the arches, but which
were separated from them by a small gap; they have now vanished.
Excavations within the enclosures in the western half of the royal centre at
Vijayanagara have exposed the foundations of numerous residential structures,
some clustered together in a dense zone which the archaeologists have
designated as the noblemen's quarter (Figs. 96 and 97). (This identification
remains tentative since no evidence has been discovered to suggest the identity
of the inhabitants.) Each of the residences here is raised on a stone basement
that defines a sequence of three ascending levels of mouldings. They are
139
96 Plan, section and elevation of excavated residence, royal centre,

Vijayanagara,fifteenth-sixteenthcenturies
symmetrically arranged around an open court, often in U-shaped formation.

Small chambers surrounded by columned verandahs are situated on top.
Among the courtly features located nearby is an octagonal pavilion with
two chambers, one above the other, connected by a crudely constructed
staircase tower. Walls and brackets are ornamented with foliate and bird
motifs in delicately worked plaster; the roof is an octagonal pyramid with a
ribbed finial. The adjacent nine-domed reception hall is enclosed on three
sides, but open to the north. Its interior is relieved by pointed arches and
shallow domes with petalled motifs and central lotuses. A multi-domed
watchtower is elevated on the walls at the north-west corner of the adjacent
enclosure. Only three of the flattish domes that roof its six upper chambers are
intact.
A short distance to the south of the octagonal pavilion and nine-domed
hall is a small water structure. This is laid out on an irregular octagonal plan
with an arcade surrounding a central chamber. The stone cistern in the
middle appears to have been fed by a complex water supply system
employing terracotta pipes, broken pieces of which have been discovered in
the vicinity.
140

PALACE ARCHITECTURE
97 Excavated residence
PALACES OF THE LATER RAYAS

Important examples of Vijayanagara palace architecture survive from the late
sixteenth and early seventeenth centuries. Penukonda has two courtly
monuments of interest, possibly dating from the period of Shrirangadeva Raya
I, the most important of the Aravidus who occupied this site. The Gagan
Mahal is an east-facing building composed of two storeys of arcaded chambers,
with a double-height chamber at the upper level (Fig. 98). This is marked by
an octagonal, multi-tiered tower with a pyramidal profile and a capping ribbed
finial. A staircase tower abuts the building to the north; its sloping sides are
interrupted by projecting balconies with miniature arched windows and
merlon parapets. A small chamber at the summit of the tower is topped with a
pyramidal roof, reproducing at a smaller scale that of the upper chamber of the
main building.
A short distance to the east of the Gagan Mahal stands a small detached
pavilion (Fig. 99). Its sloping side walls, double-curved eaves, pierced parapet
of interlocking merlons and capping octagonal tower exactly resemble those of
the Gagan Mahal. The interior plasterwork is remarkably complete, revealing
141

0 5m
98 Elevation of Gagan Mahal, Penukonda, sixteenth century
Pavilion, Penukonda, sixteenth century
142

PALACE ARCHITECTURE
ioo Plan of ground level, Raja Mahal, Chandragiri,

seventeenth century
the intricate geometric and foliate patterns with which these structures were
once embellished.
Chandragiri's courtly buildings are sometimes associated with the reign of
Venkatapatideva I, last of the truly powerful Rayas. The Rana Mahal, which
faces east, is a two-storeyed building which partly functions as a ceremonial
entrance, giving access to an inner court. The lower level of the structure
consists of a passageway with two turns passing through a vaulted chamber;
the upper level has a large reception hall opening off an arcaded corridor, with
staircases at either end. An octagonal tower of the type already noted at
Penukonda rises above the hall; identical but smaller towers crown the
staircases. The east facade is of interest for the thick plaster decoration, much
of which appears to be original. The arched openings are lined with a broad
range of motifs, including foliate emblems, such as buds, leaves and scrollwork,
and friezes of geese and yalis. Fully modelled animals lean outwards on either
side of the openings, while the spandrels above the arches are filled with
stylised lotuses and arabesques in medallions, sometimes with fish-like
supports in shallow relief. The arched openings and recesses of the upper level
are occasionally subdivided into smaller elements. Archaeological investiga-
tions to the north of the Rana Mahal have revealed the foundations of a royal
residence similar to those excavated at Vijayanagara. It too has ascending
levels, with moulded basements arranged in U-formation and a small chamber
at the top.
The Raja Mahal at Chandragiri, the larger and longer of the two courtly
buildings at this site, faces north towards the fortified hill (Figs, ioo and 101).
It represents the climax of the development of Vijayanagara palace architec-
ture, since all of the elements present in earlier buildings are here harmonised

IOI Raja Mahal, Chandragiri
into an impressive and symmetrical design that achieves true monumentality.

The majestic exterior has tiers of arcaded openings and projecting balconies
connected by long cornices and elevated walkways. In the middle of the roof is
a square chamber with a large pyramidal tower, possibly a pleasure pavilion,
that serves as a climax for the whole composition. Similar but smaller towers
are positioned over the staircase blocks at either end of the building. The
interior of the Raja Mahal consists of three storeys of arcaded corridors with
vaulted bays (Fig. 102). At the core is a double-height audience hall overlooked
by arcades at the upper level. Wall surfaces inside and out are missing their
original plaster decoration, though there are meagre indications of yali brackets
and lotus medallions.
Among the isolated examples of later Vijayanagara palaces dating from the
second half of the seventeenth century are several structures at Anegondi. This
settlement continued to flourish after the abandonment of the capital, and is
still the seat of a local ruler. The Gagan Mahal, which surveys the town square,
functions today as a municipal office (Fig. 103). The palace consists of a long
row of arcaded chambers on two levels, with balconies on the upper level
projecting over the lower arcades. The facade is topped with three towers of
the familiar pyramidal type with capping finials. An octagonal staircase tower
abuts the building at its southern end.
144

PALACE ARCHITECTURE
102 Interior arcade, Raja Mahal
PALACES OF THE NAYAKAS

The royal residences of the Nayakas survive in varying states of completion at
their capitals in the Tamil and Kannada zones. The royal complex at Gingee,
though abandoned long ago, is one of the most complete (Fig. 104). The
complex is dominated by the Kalyana Mahal, with apartments on four sides of
a square water basin. On the north side of the building rises a square five-
storeyed tower with arcades on four sides (Fig. 105). At the top is a small
chamber with a steeply pyramidal roof; its hollow interior is adorned with
projecting corbels and a capping lotus panel.
A double line of small chambers with shallow vaults, each with an arcaded
145

103 Gagan Mahal, Anegondi, seventeenth century
verandah arranged back to back, are most likely to have served as stables for
horses and accommodations for grooms. They stretch westwards from the
Kalyana Mahal, forming the northern boundary of the spacious parade
grounds. Foundations of a royal residence have been uncovered on the mound
that rises to the west. Like similar structures at Vijayanagara, this example has
a central square room surrounded by a columned verandah and subsidiary
chambers. Only the plaster floor, stone footing blocks and lower portions of
the rubble walls survive. Immediately below these ruins, and reached by a
descending spiral staircase, is a large square slab and a bolster that formed part
of a ceremonial seat; both are cut out of grey-green granite, and raised on a
stone basement with elegantly finished mouldings. It is possible that the
Nayaka ruler sat here when inspecting his troops and war-animals.
Granaries with pointed arched vaults are prominent in the royal complex at
Gingee. One example with four interconnecting chambers presents an austere,
unadorned fac.ade capped by angled eaves and a parapet of merlons. Another is
only single-chambered, but displays additional decorative features, including a
parapet of temple-like elements concealing the curved sides of the vault and a
frieze of foliate motifs and yali heads at the arched ends (Fig. 106). The open
146

IO4 Plan of Kalyana Mahal, stables and excavated residence, Gingee,
seventeenth century
147

105 Tower, Kalyana Mahal, Gingee
148

PALACE ARCHITECTURE
106 Granary, Gingee, seventeenth century
pavilions in the vicinity, one of which has an ornamental parapet, may have
been places of reception and entertainment. Mounds of overgrown rubble
indicate the presence of numerous buried features that await excavation. A
large tank with a colonnade on four sides is located on the south side of the
complex.
The royal complex at Thanjavur, which occupies a high-walled compound
in the middle of the city, is mostly dilapidated and unoccupied; two sets of
apartments have been renovated in recent times to provide accommodation for
a sculpture gallery and a manuscript library. At the core of the Nayaka palace
is a square court with a domed entrance chamber on the north. The south side
is overlooked by a two-storeyed structure divided into corridors and
chambers; pointed arches support shallow domes and vaults. In the middle of
the roof rises a square chamber with a pyramidal tower (Fig. 107). European-
styled balustrades and fluted finials on the diminishing seven storeys are later
features.
The imposing audience hall at Thanjavur, which faces on to the same court
from the west, now houses the collection of bronzes which are the glory of the
sculpture gallery. Substantial circular piers with prominent bases and capitals
support broad arches with cusped contours. The interior is roofed with a
variety of petalled domes, pyramidal vaults, shallow octagonal domes and a
149

107 Tower, Thanjavur, seventeenth century
curved vault with ribbed sides, the last over the throne chamber. On the walls
at the rear of this chamber is a plaster tableau in high relief depicting the
coronation of Rama. The chamber is dominated by a grey-green granite slab
that served as the Nayaka throne. More than 5 metres square, the slab has its
sides covered with friezes of bearded men holding fly-whisks, horse-riders,
female dancers and mythical beasts; it is raised on short legs. The principal
facade of the audience hall consists of a simple arcade of cusped arches cloaked
with plaster figures, animals and scrollwork, much restored in later times.
Lotus finials crown the domes and vaults that protrude above the flat roof. A
detached, seven-storeyed tower with triple arcades on each side overlooks the
complex from the north-west (Fig. 108). The corners of the lower storeys are
marked by finials with miniature dome-like caps on petals. They imitate
turrets in contemporary mosque and tomb architecture, such as that of the
Qutb Shahis. There is no upper chamber like that which crowns the Kalyana
Mahal at Gingee, with which the tower may otherwise be compared.
150

108 Detached tower, Thanjavur, seventeenth century

109 Plan of palace, Madurai, seventeenth century
The south-eastern quadrant of the Thanjavur complex is identified as the

Maratha residence, and is commonly connected with the career of Shahji. The
central court of this palace is surrounded on three sides by arcades. The
audience hall on the west is a lofty structure with massive octagonal piers
creating two rows of five bays. Pointed arches support a variety of domes and
vaults.
Only two fragments of Tirumala Nayaka's palace at Madurai still stand, the
audience hall and dance hall (Fig. 109). In spite of extensive renovations to this
complex in the nineteenth century, the halls still retain their majestic scale. The
audience hall is approached through a rectangular court surrounded by arcades
(Fig. no). Plasterwork ornaments the pointed arches, while fully modelled
yali brackets are placed beneath the overhanging eaves. Aisles on four sides of
the court are regularly punctuated by square and rectangular chambers. The
aisles are created by circular piers in plaster-covered stonework carrying broad
arches with pointed or cusped profiles (see Fig. 89). Shallow vaults roof the
aisles, but the chambers are emphasised by domes and curved vaults raised
high on clerestory walls with arched openings to admit light. The apexes of
these domes and vaults are marked by fully modelled lotus finials. The throne
152

PALACE ARCHITECTURE
110 Arcaded court, palace, Madurai
chamber, which is placed against the middle of the western wall, is crowned
with a dome no less than 15 metres in diameter. This is supported on an
octagonal drum and has two rows of arched openings set into its curving
masonry. Plaster ornamentation smothers the walls and arches with lotus and
foliage motifs, yalis and winged beasts; painted lotus designs cover many of
the vaults and domes. This decoration is mostly nineteenth-century restora-
tion, but appears to have been based on original models.
The dance hall which adjoins the audience hall at its north-west corner has a
lofty double-height interior spanned by eight transverse arches with cusps.
The central floor area is surrounded by arcades on a low platform, perhaps
intended for spectators. The cusps of the arches above the arcades and the
windows in the side walls are all richly encrusted with plaster animals, birds
and scrollwork. Flame-like motifs protrude from the fringes, and yali heads
are positioned at the apexes. The wall pilasters are concealed by birds, beasts
and attendants in high relief. As elsewhere in the palace, the plasterwork is
nineteenth-century. A second court surrounded by colonnades with a domed
chamber at one end adjoined the dance hall on its eastern flank, but this was
dismantled long ago.
There is only limited evidence of Nayaka palace architecture in the Kannada
zone. Courtly structures inside the fort at Bidnur, citadel of Shivappa, are
153
mostly demolished, except for footing blocks of a columned audience hall and
the collapsing walls of several associated chambers. An unusual example of a
garden residence is preserved at Devaganga, some 5 kilometres north of
Bidnur. This resort is laid out in hilly terrain so as to take advantage of a
natural stream. Water is diverted into a long channel that runs along the
middle of a rectangular terrace bounded by retaining walls. The channel feeds
a large square tank with a pavilion in the middle, as well as fountains with star-
shaped, cusped and petalled sides. A small shrine dedicated to Shiva overlooks
the garden, but there are no indications of any actual palace buildings.

CHAPTER 6
SCULPTURE
A broad spectrum of divinities received worship in the temples of Southern

India between the fourteenth and eighteenth centuries, reflecting the sustained
popularity of the major cult deities in all of their manifold aspects. They
include several newly fashionable gods associated with particular temple
centres: for example, Venkateshvara of Tirumala and Narasimha of Ahobilam
in the Telugu zone, and Varadaraja of Kanchipuram and Ranganatha of
Srirangam in the Tamil zone. The cults of some deities, such as Vitthala, were
even imported from outside the region, in this case from the Maratha zone to
the north. The importance accorded such divinities extends also to the realm of
saints, as is demonstrated by the popularity of legendary personalities such as
Kannappa, Chandesha and Sambandar.
Virtually all of these gods and saints find their expression in the art of the
period. Three-dimensional stone or metal images are enshrined within temple
sanctuaries or inserted in niches; relief compositions cover basements, walls
and columns. Nor is this figural art limited to mythological and legendary
personalities; a host of guardians, maidens, dancers and musicians plays a
significant part in temple sculpture. Human depictions include rulers and their
retinues, generally in the role of devotees. Their visualisation in granite and
bronze may be considered an outstanding artistic achievement.
In addition to the figural themes just mentioned, there is a whole class of
animal and vegetal subjects that pervades the sculptural art of the era. As will
be shown, the mythical yali takes on a particular significance in the plastic arts,
especially in its application on temple columns. Here too may be mentioned
the insignia of the Vijayanagara dynasty, the boar and sword accompanied by
the sun and moon, an often repeated motif in temple sculpture (Fig. 111).
An overall survey of Southern Indian sculpture during the Vijayanagara and

Nayaka periods reveals both the continuation of long-established artistic
patterns and the invention of new types. The repetition of older iconographic
forms, especially those developed under the Cholas and Pandyas, is partly
explained by the fact that cult images in many sanctuaries were either pre-
Vijayanagara in date, or were intended as replacements of earlier images that
had been removed or lost. So dependent are some stone, metal, plaster and
ivory sculptures of gods and goddesses on past practice, that it is sometimes
155

111 Emblem of the Vijayanagara dynasty, east gopura, Alagar

Perumal temple, Alagarkoil, sixteenth century
156

SCULPTURE
112 Somaskanda group, bronze, sixteenth century
difficult to distinguish later work from earlier prototypes. Nowhere is this

better illustrated than in the bronzes of the period. The Somaskanda group in
the Asian Art Museum of San Francisco, for instance, is essentially Chola in
composition and detail; only a stiffness in the postures and a sharpness in the
modelling of the headdresses and jewellery suggest a sixteenth-century date
(Fig. 112). This stylistic supposition is confirmed by an inscription on the base
indicating that the bronze was originally commissioned for the Ekambaresh-
vara temple at Kanchipuram, a temple that rose to prominence at this time.
In spite of the pervasive influence of previous models, particularly for the
major icons with which temples were furnished, sculptures during this era
manifest identifiable stylistic factors. A good idea of the character of the plastic
arts under Vijayanagara may be had from two quite different stone panels. The
Hanuman slab now on display in the Archaeological Museum at Kamala-
puram, at the edge of the Vijayanagara site, is a typical example of the aesthetic
vigour achieved in the fifteenth century (Fig. 113). Hanuman strides purpose-
fully across the surface of the granite, one hand raised up in defiance, the other
clutching an uprooted bush; the tail curls over the monkey head. The bold
modelling of the figure combined with the clearly defined jewels and tassels is
157
113 Hanuman, fifteenth century
characteristic. But greater refinement was sometimes also attained in Vijayana-

gara sculpture. A fine example of the more sophisticated manner is the stone
portrait of Krishnaraya placed in a niche inside the passageway of the north
gopura at Chidambaram (Fig. 114). The figure is carved entirely in the round,
the hands brought together in the usual attitude of devotion. The emperor has
a slim body in a slightly swaying posture; a dagger is tucked under the left
arm, behind which is the end of a pleated shawl.
Several related styles are revealed in Nayaka art. Major cult icons, especially
those inserted into the wall niches of temple vimanas, take on an imposing
formality that is unknown in earlier sculpture. A typical example is the
seventeenth-century image of Venkateshvara inserted into a wall niche of the
158

SCULPTURE
114 Krishnaraya, north gopura, Nataraja complex, Chidambaram,

sixteenth century
vimana of the Bhaktavatsala Perumal temple at Tirukkanamangai, a monument

linked with the Thanjavur Nayakas (Fig. 115). The god holds the disc and
conch in his rear two hands; one of the front hands is displayed in the gesture
of protection. Not unlike the Somaskanda group already noticed, this panel
159
115 Venkateshvara, vimana niche, Bhaktavatsala Perumal temple,

Tirukkanamangai, seventeenth century
owes much to Chola prototypes. The brittle detail and stiffness of posture are,
however, hallmarks of the later period.
A more voluptuous idiom was evidently also favoured at this time. The six
maidens carved directly on to the walls of the seventeenth-century Venugopala
shrine in the Srirangam complex are among the most charming in all Nayaka
art (Fig. 116). The hardening of the facial features and details of dress and
jewellery, and the increased angularity in the bodies and limbs noticeable in
contemporary sculpture seem to be modified here by ideals of feminine
beauty. The elegance of these figures is accentuated by their graceful poses and
the emblems that they hold, especially the vina, parrot and mirror. The
Srirangam maidens have narrow pointed chins and long noses, and delicately
modelled eyes and lips; their hair is bunched characteristically to one side;
their full breasts contrast with their exaggeratedly thin waists. Tiers of jewelled
bands ornament the richly patterned saris; tassels fly outwards to one side.
Not all sculptures produced in Southern India at this time conform to these
160

SCULPTURE
116 Maiden, Venugopala shrine, Ranganatha complex, Srirangam,

seventeenth century
main stylistic currents. Regional modes persisted in peripheral districts, as in

the western part of the Kannada zone where the influence of earlier Hoysala
traditions prevailed, and in the extreme south of the Tamil zone which came
partly under the sway of Kerala. An idea of these regional variations may be
had from the Tirthankaras installed in the Chaturmukha Basti at Karkala in the
Kanara country (Fig. 117). The twelve major icons date from the late sixteenth
century, when the temple was founded. Each consists of a polished rounded
figure, totally naked, with broad shoulders and pendant arms, set within an
intricately carved frame. This formula follows well-established practice in Jain
art, dating back to pre-Vijayanagara times.
MONOLITHS AND STELAE

One peculiarity of Southern Indian sculpture in these centuries is the tendency
to chisel images out of solid granite boulders. Such monoliths served as the
161

117 Tirthankaras, Chaturmukha Basti, Karkala, sixteenth century
162

SCULPTURE
118 Monolithic Narasimha, Vijayanagara, dated 1528
devotional focus of many Hindu and Jain cults, accounting for the location of
temples and shrines on hilltops and inside natural crevices.
Granite sculptures at the Vijayanagara capital reveal a long-established
experience with rock-cut techniques. Two monoliths of Ganesha on the rocky
ridge above Hampi show the god in seated posture, the trunk nuzzling a sweet
held in one hand. Monolithic Nandis also occur at the site, the largest being
carved out of a boulder at the end of the colonnaded street at Hampi.
Unfortunately, the head of the animal has been mutilated. By far the most
impressive monolith at Vijayanagara is that of Narasimha seated in yogic
posture, the legs crossed and bound together with a band (Fig. 118). The
163

119 Monolithic Nandi, Lepakshi, sixteenth century
sculpture, which is almost 7 metres high, was commissioned by Krishnaraya in

1528. The ferocious nature of the god is expressed by his bulging eyes and
fantastic mouth; a multi-headed serpent hood rears up over the crown. The
smaller figure of Lakshmi on the god's knee has been damaged.
Nandi monoliths are common throughout Southern India. Seated bulls are
generally portrayed with ceremonial trappings, decked with bells, clappers,
sashes and tassels. The animals are invariably carved in a naturalistic manner,
seated with a slight tilt to one side. The Nandi at Lepakshi is of massive
proportions, being more than 8 metres long (Fig. 119). It is a precursor of the
impressive Nandi, dated 1664, carved out of a rock on the flank of
Chamundeshvari hill outside Mysore. Gigantic Nandis are often ritual focal
points within great Shiva temples. Independent pavilions sheltering such
monoliths in the Thanjavur and Tinivannamalai complexes date from the
Nayaka era. But bulls were not the only animals to be represented. Another
monolith at Lepakshi, this example hewn out of a detached boulder within the
compound of the Virabhadra temple, portrays a large coiled serpent with a
multi-headed cobra hood rearing up over a polished granite linga, phallic
emblem of the god Shiva.
164

SCULPTURE
120 Monolithic Gommateshvara, Karkala, dated 1432
165

Jain monoliths are found at several holy spots in Kanara. One saint,
Gommata, is singled out for special attention, no doubt inspired by the tenth-
century colossus at Sravana Belgola. Sculptures of Gommata were set up on
hilltops at Karkala in 1432 and at Venur in 1604. That at Karkala is more than
12 metres high; its obvious mass is partly alleviated by the rounded planes of
the head and limbs (Fig. 120).
Carved stelae served a similar purpose to monoliths, being placed inside
sanctuaries where they received worship, or set up in the open air inside temple
compounds or outside city gates. Nowhere is this better seen than in the
Kannada zone where a large number of stelae have been discovered belonging
to the fifteenth and sixteenth centuries. Popular divinities and fierce figures,
such as Bhairava bristling with weapons and defiant Hanuman, are common
(see Fig. 113). The vigour of such compositions has already been observed.
A related theme are the virakals, or hero-stones, recording the exploits of
slain warriors. Numerous such memorials with reliefs of spirited horse-riders
survive from the Vijayanagara era; some of the finest are found in Kanara. A
remarkable group is set up outside the Parshvanatha temple at Kaikini, a tiny
settlement 10 kilometres north of Bhatkal. Many of these slabs bear fifteenth-
century dates. Each is divided into four narrow registers. The lowest two show
scenes of battle, with warriors brandishing swords and shields, and fallen
figures beneath. In the next register, the hero is seated in a palanquin,
presumably being transported to heaven, accompanied by dancers and
musicians. In the topmost register the hero worships a seated Jina, sometimes
replaced with a linga, in a temple-like setting.
WALL PANELS: NARRATIVE RELIEFS
An outstanding feature of sculpture in these centuries is the development of

narrative art, with panels assembled in rows to illustrate popular myths and
legends. In spite of the overall predominance of sacred subjects, the earliest
series of reliefs assigned to this era is entirely royal in character. This covers
the sides of the multi-storeyed platform associated with the Mahanavami
festival (Fig. 121). Individual granite blocks are carved in a somewhat crude,
but undeniably vigorous manner that harks back to the middle of the
fourteenth century when the royal centre at Vijayanagara was first laid out.
Unlike temple reliefs, these sculptures are closely related to hero-stones, in
both style and subject matter.
Processions of animals dominate many of the blocks on the Mahanavami
platform. They include elephants with their trunks wrapped around trees, and
even camels; mythical beasts, especially yalis, also appear. There are frequent
displays of martial strength, with mounted warriors, footmen with shields,
swords and spears, and men carrying clubs and staffs. Hunting activities are
166
SCULPTURE
121 Reliefs, multi-storeyed platform, royal centre, Vijayanagara,

fourteenth century
indicated by courtly figures with bows and arrows shooting deer and boar, or
spearing lions and tigers; they are accompanied by dogs on leashes, or carry
animals on their shoulders. Huntresses also appear, equipped with bows and
arrows. The forest is populated with animals, such as deer and monkeys; lions
and bulls fight together beneath trees.
Other reliefs on the platform are more courtly in spirit, such as male
drummers, players of cymbals and reed instruments, dancers with pointed
beards and conical caps, sometimes identified as Muslims, and wrestlers and
acrobats. Females execute the local stick-dance and beat long drums. Some
scenes show royal figures seated on couches, receiving visitors with conical
caps, beards and long tunics, who incline their heads and hold their hands
together in homage. Elsewhere, these royal figures are entertained by wrestlers,
dancers and acrobats. Most of these figures and animals are shown moving
towards the staircase in the middle of the west side of the monument, thereby
suggesting some overall scheme by which these subjects were organised.
The spectacular parades of the Mahanavami served as the subject of another
series of courtly reliefs at Vijayanagara. They are the panels on the compound
wall of the nearby Rama temple, a foundation of the early fifteenth century
(Fig. 122). These reliefs conform closely to descriptions of the Mahanavami by
167

122 Reliefs, outside of compound walls, Rama temple, royal centre,
Vijayanagara, fifteenth century

SCULPTURE
Persian and Portuguese visitors. They portray elephants uprooting palm trees
and lifting foliage; richly bridled horses, some leaping playfully, being led by
attendants with long cloaks and pointed beards; military formations with
warriors displaying varied weapons, headdresses and costumes; courtly
women dancing and playing musical instruments. All of these animals, men
and women proceed in a clockwise direction around the temple, the carvings
running continuously across the stone joints. The parades are inspected by
royal figures, seated in pavilions or mounted on horses accompanied by
attendants holding parasols. The regal status of these figures is indicated by
their formal postures, headdresses with bunched hair to one side and elaborate
costumes.
It is perhaps surprising to discover that the royal topics at Vijayanagara just
described are never again accorded such prominence in sculptural art. While it
is true that temples dating from later centuries are often adorned with
processions of elephants, horses, armed warriors, dancers and musicians, these
topics are usually delegated to accessory parts of the monuments, such as
basement and cornice friezes. Martial themes are generally reduced to
accessory warriors in animal compositions on columns and piers (see below).
Meanwhile, relief sculpture developed a narrative art that focused on sacred
subjects, with a particular emphasis on epic narratives.
The Ramayana seems to have been an inexhaustible source for sculptors in
this period. Two of the earliest sets of Ramayana reliefs occur on the Rama
temple at Vijayanagara that has just been referred to. The first cycle consists of
precisely 108 separate panels which are to be viewed in clockwise sequence, in
three tiers, around the walls of the principal shrine (Fig. 123). Each panel
expresses in compressed form a single episode in the story: for example,
Dasharatha standing in front of the fire sacrifice officiated by the deer-headed
sage Rishyashringa; Rama bending Shiva's bow; Rama and his brothers riding
on elephants after their wedding ceremonies; Rama aiming his arrow at the
golden deer; Ravana as an ascetic standing outside Sita's hermitage; Rama
shooting an arrow through the seven palm trees; Hanuman handing over to
Rama the head-jewel of Sita; Rama and demons approaching each other in
war-chariots. The panels are arranged so that the six chapters of the story are
spatially separated, the crucial events being positioned at corners and at either
side of doorways. The panels tend to emphasise scenes that depict courtly
activities, such as processions and marriages, rather than battles.
The second Ramayana cycle on the Rama temple covers part of the inner
face of the enclosure walls and may be somewhat later in date. It occupies five
rows of blocks, beginning at the north gateway of the compound, with the
story of Shravanakumara which serves as a prologue, and finishing at the east
gateway. The scenes here are quite different from those on the shrine walls:
each block is filled with accessory figures, sometimes also background details
169

123 Ramayana panels, principal shrine, Rama temple
of architecture and landscape. Sita in captivity is shown seated in the ashoka

grove surrounded by female guards. Hanuman appears three times: concealed
in the foliage of the tree, receiving the chudamani jewel from Sita, killing a
demon. This condensation of multiple events within a single frame is typical of
this set of narratives.
Another fifteenth-century monument with Ramayana reliefs is the Rama
temple at Penukonda. As at Vijayanagara, wall surfaces between the pilasters
are rilled with small groups of figures. The narrative moves in clockwise
direction in three tiers around both the vimana and mandapa. A fourth, upper
tier of sculptures depicts scenes from the story of the youthful Krishna:
dancing on the hood of Kaliya, stealing butter from the pot, tugging a heavy
mortar between two trees.
Further examples of fifteenth-century narratives are preserved on the
compound walls of the Mallikarjuna complex at Srisailam. The scenes, which
are carved on to individual blocks, depict a large range of topics, including
many of Shiva's exploits. In the tale of Markandeya the narrative is
compressed into three successive episodes within a single frame: Yama with his
noose pursuing Markandeya, Markandeya desperately clutching the linga
170

SCULPTURE
124 Rescue of Markandeya, Mallikarjuna temple, Srisailam,

fifteenth century
while Yama throws the noose around him, Shiva emerging out of the linga to
plunge his spear into Yama (Fig. 124). Elsewhere in this series, Shiva is shown
wandering naked among the forest sages, and fighting with Arjuna in the form
of Kirata, the hunter. Several carvings illustrate local legends: the story of the
princess Chandravati and the black cow who gave its milk to a linga-like stone,
and the romance between Shiva and Chenchu, a local tribal maiden. The lower
panels at Srisailam have lines of elephants and prancing horses, also warriors
brandishing swords, shields, bows and arrows, and hunters spearing bears.
Reliefs in the Virabhadra complex at Lepakshi, probably also dating from the
fifteenth century, cover the outer face of what was originally an external
enclosure wall. They depict two stories pertaining to the mythology of Shiva;
the sacrifice of Siriyala and the penance of Arjuna. Both narratives conclude
with the miraculous appearance of the god riding on Nandi.
Wall reliefs persist in the temples of the Kannada and Telugu zones
throughout the sixteenth century. The Chintala Venkataramana temple at
Tadpatri has triple sets of panels on the outer walls of the vimana and attached
mandapa mostly accompanied by identifying labels. The narrative begins at the
south porch of the enclosed mandapa, and proceeds in clockwise motion
around the building. Long friezes over the doorways illustrate the coronation

125 Processions of gods, Bhoganandishvara complex, Nandi,

sixteenth century
of Rama, and Sita's fire ordeal. Krishna scenes are combined with Ramayana
panels on the vimana walls. Sculptures of the Bhoganandishvara complex at
Nandi in the south-eastern corner of the Kannada zone include long panels
showing processions of gods, sages and attendant women, all participants in
the marriage celebrations of Shiva and Parvati (Fig. 125). The figures are
carved in rounded relief, and run continuously around the minor shrines of
the complex.
The western part of the Kannada zone, with its variant forms of temple
architecture, also preserves examples of narrative art. Basement reliefs on the
sixteenth-century Vidyashankara temple at Sringeri, for instance, portray a
large variety of legends. They include a complete account of the Kirata story as
related in the Mahabharata, beginning with Arjuna's penance and proceeding
via various battles to the final scene where Shiva confers the boon of the
pashupata weapon. The story unfolds in no less than sixteen small panels
framed by forest sages. Panels illustrating epic stories also occur on the
Ketapayya Narayana temple at Bhatkal, where some nineteen Ramayana
scenes are carved on to basement blocks beneath the wall screens. The
sequence begins with the fire sacrifice of Dasharatha, immediately left of the
west doorway; it continues with a selection of episodes, concluding with the
death of Ravana and the subsequent enthronement of Rama.
1 2
7
SCULPTURE
126 Ramayana scenes, Nilakanteshvara temple, Jambitge,

dated 1733
Narratives survived as an important aspect of temple art in the region into

the early eighteenth century, as is shown by reliefs on the Nilakanteshvara
temple at Jambitge (Fig. 126). This small monument is located in the vicinity of
Sringeri, and is related stylistically to the later projects of the Keladi Nayakas.
Its outer walls are completely covered with densely packed bands of miniature
figures portraying episodes from the Ramayana and Mahabharata, as well as
from local legends.
Such friezes are almost totally unknown in the Tamil zone during these
centuries, no doubt because paintings came to serve as the primary vehicles for
story telling. Those narratives that do occur, however, are generally consigned
to the outer parts of temples, such as entrance gopuras. Sixteenth-century
gateways of the Adikeshava Perumal temple at Sriperumbudur in the northern
part of the Tamil zone and the Venkataramana temple at Gingee, for instance,
have their passageway walls covered with sequences of Ramayana and Krishna
episodes; the narratives generally proceed upwards from the bottom tiers.
Among the related topics that appear here are scenes of the churning of the
cosmic ocean.
173
COLUMNS AND PIERS: FIGURAL THEMES
A striking aspect of the plastic arts in Southern India during these centuries is
the importance given to carvings on granite columns and piers. The mandapas,
colonnades and corridors that occupied an ever-increasing proportion of space
within religious complexes attracted the greatest artistic attention, in terms of
both the invention of new subjects and the development of virtuoso carving
techniques. Columns and piers were transformed into sculpture galleries
displaying a large variety offiguraland animal themes.
Mandapas and porches dating from the fourteenth century, especially in
monuments in the Kannada and Telugu zones, have columns with cubic
blocks carved with figures. The wide range of subjects demonstrates that
artists were interested in representing multiple aspects of the god or goddess to
whom the temple was consecrated, as well as related deities and decorative
themes. One of the finest and earliest ensembles of column sculptures is
preserved in the Madhavaraya temple at Gorantla (Fig. 127). The emphasis
here is on scenes from the Ramayana, as well as illustrations of the Narasimha
and Krishna stories; ancillary topics, such as acrobats, wrestlers and musicians,
also occur. Though executed in comparatively low relief, the vigorously posed
figures have rounded contours and finely etched details.
This interest in column sculptures is sustained throughout the fifteenth
century, as is demonstrated in the Rama temple at the Vijayanagara capital,
already referred to several times. The four central columns in the enclosed
mandapa of the principal shrine all have triple blocks with carvings on four
sides. All of the twenty-four emanations of Vishnu appear here, distinguished
by different arrangement of emblems held in the four hands of the god; they
are accompanied by the avataras, as well as by Hanuman and Sugriva. The
figures are flanked by pairs of pilasters supporting foliated frames with yali
heads at the apexes. The high polish of the granite creates smooth and rounded
contours that contrast with the sharp details.
The high artistic standard of such sculptures was evidently not an isolated
phenomenon at this time. The mandapa extension to the Narayana temple at
Melkote is remarkable for its intricately worked carvings. The blocks here are
covered with a large variety of mythological scenes: episodes from the
Ramayana and Mahabharata, the most popular exploits of Krishna, and the
story of Prahlada and Hiranyakashipu, the last being related in eleven separate
compositions. Miniature figures above and below each panel often serve as
accessories to the narratives. Other deities at Melkote include aspects of Shiva
and a complete set of Dikpalas. Diverse groups of acrobats, female dancers and
musicians, and a variety of fantastic animals also appear. The depth of the
carvings and the clarity of the compositions reveal the early Vijayanagara style
at its best. Another structure at Melkote with column carvings is the gopura
174
SCULPTURE
^ rf.
127 Column sculptures, Madhavaraya temple, Gorantla, dated 1354
175

standing freely outside the main complex. Guardians with clubs and river
goddesses standing on makaras are carved in a monumental style that
prefigures later developments; according to a long-established formula, they
clutch creepers rising up the jambs.
The sixteenth century witnesses an increasing emphasis on column
sculptures in mandapas that were added to earlier sanctuaries, or that were
erected as free-standing structures in temple compounds. Cubic blocks on
columns of the various religious monuments at Vijayanagara are covered with
a large variety of divinities, as in the hundred-columned hall within the outer
enclosure of the Virupaksha complex at Hampi (Fig. 128). A large number of
saints and ascetics also finds expression in sculptural art at this time. This is
well illustrated in the column blocks of the outer colonnade of the
Jalakanteshvara temple at Vellore (Fig. 129). These figures have their hair tied
up in a variety of styles or shaved off altogether; they carry staffs or small
flags, and rest their elbows on stools or bind their legs up with bands. The
saint Kannappa is shown gouging out his eye while touching the linga with his
foot; another saint is distinguished by the fish on which he sits in yogic
posture. Ascetics are occasionally paired with beautiful maidens in alluring
poses. Other women are depicted as huntresses holding bows and arrows,
picking out thorns from their feet. The lower blocks are generally reserved for
squatting lions and ornamental geese or dancers, musicians, warriors,
guardians and shepherds. Devotees, too, also appear, either as vahanas, such as
Hanuman and Garuda, or as courtly figures wearing tall crowns.
It was during this period that the first attempts were made to liberate
carvings from their supports. Figures such as Krishna dancing on Kaliya and
Narasimha destroying Hiranyakashipu are fashioned in almost three dimen-
sions on the colonettes of the mid-sixteenth-century mandapa extension of the
Vitthala temple at Vijayanagara. A similar set of fully modelled sculptures
animates the hall of the Narasimha temple at Ahobilam, a contemporary
monument. The central aisle and open spaces here are flanked by figures that
project well away from their supports. They show Narasimha opening up the
column out of which he springs, grappling with Hiranyakashipu, and
embracing a Chenchu maiden. Musicians and dancers appear with drums and
small cymbals; courtly donors are identified by their pointed crowns and
jewelled costumes.
This emphasis on piers with major sculptural compositions is sustained in
other sixteenth-century temples, as in the Virabhadra shrine at Lepakshi. The
principal sculptures of the inner mandapa are cut out of the curved sides of the
corner piers; they show Shiva and Devi in various aspects, as well as musicians
and dancing Ganesha. The central piers of the outer mandapa have projections
with figures on the ends and at the sides. One of the finest is Bhikshatana
walking on wooden sandals, his head tilted slightly (Fig. 130). The god carries
176
SCULPTURE
128 Column sculptures, one-hundred-columned hall, Virupaksha

complex, Hampi, sixteenth century

129 Seated ascetic, Jalakanteshvara temple, Vellore, sixteenth century
178

SCULPTURE
130 Bhikshatana, Virabhadra temple, Lepakshi, sixteenth century

a skull bowl and small drum, and wears a garland of skulls draped beneath the
knees. Among the neighbouring compositions are two versions of Natesha, and
an unusual depiction of Dattatreya with triple heads. Attendant women are
common motifs in the column sculptures of the period. They appear on the piers
in the mandapas of both shrines in the Chintala Venkataramana complex at
Tadpatri. Their heads and bodies are fully rounded, the hairstyles and jewels
precisely rendered. They hold circular trays and other offerings. More ornate
versions of such women adorn the columns inside the gopuras of the nearby
Ramalingeshvara temple where they stand on makaras, grasping at curling vines.
By the seventeenth century, almost all stone sculpture within temples was
focused on columns and piers. The mandapa of the Ramasvami temple at
Kumbakonam, for instance, is dominated by groups of figures carved on to
the piers lining the central aisles. Attendant women and dancers are shown in
graceful postures, holding fly-whisks or curling creepers; donor figures stand
in rigid stances, the eyes looking straight ahead. Large-scale mythological
scenes are conceived as deeply carved tableaux with formal arrangements of
divinities, consorts and attendants. In one panel Vishnu is seated on Shesha;
the multi-hooded serpent rears up and over the head of the god who wears a
tall cylindrical crown; attendants hold pots which are upturned in the act of
pouring water (Fig. 131). Other panels show Trivikrama with one leg kicked
up, accompanied by Bali and his retinue, and Rama seated with Sita
accompanied by Lakshmana, Vishvamitra and the forest sages. The smooth
bodies of these figures contrast with the sharply cut details of the jewels and
costumes. The same is true of sculptures in temple gopuras, where maidens
grasping vines are ubiquitous on passageway columns, especially in gateways.
Several examples from the seventeenth century show Nayaka art at its most
sensual. The figures in the eastern gopura of the Arunachaleshvara temple at
Tiruvannamalai, for instance, are among the finest of the era (Fig. 132). The
precision of the costumes, bunched hairdos and surrounding scrollwork
contrast with the fullness of the heads and breasts.
Probably the most original contribution of seventeenth-century sculpture
was the development of formal portraiture into a major art form. Donor
images were carved on to temple columns and piers so as to face into the
central spaces and aisles of mandapas and corridors. In the outer mandapa of
the Bhuvaraha temple at Srimushnam, for instance, royal donors look towards
the principal shrine (Fig. 133). They wear conical caps with overhanging tops,
covered with elaborate textile patterns, as well as long earrings and necklaces
of pearls; daggers are tucked into their belts. The robust limbs and protruding
stomachs of these figures are typical of the Nayaka manner. These rulers are
accompanied by smaller figures of queens.
The Pudu Mandapa that stands outside the Minkashi-Sundareshvara
complex at Madurai has fully modelled sculptures on the central piers. Ten
180

SCULPTURE
131 Vishnu with attendants, Ramasvami temple, Kumbakonam,

seventeenth century
181

13 2 Maiden clutching vine, Raya Gopura, Arunachaleshvara complex,

Tiruvannamalai, seventeenth century
182

133 Royal donor and wives, Bhuvaraha temple, Srimushnam,
seventeenth century
183
Nayakas are depicted here. Identifying labels reveal that the rulers are arranged
in chronological order in two rows, the first, Vishvanatha, positioned opposite
the last, Tirumala, sponsor of the whole project. In this way, the portraits
function as a history of the dynasty. Each king is shown facing into the middle
of the hall from the front of the pillar, accompanied by diminutive wives
together with children. The rulers themselves are of ample proportions, with
swelling stomachs and buttocks; their heads are raised up, the eyes wide open
in adoration. Tirumala wears a cloth headgear filled with bunched hair falling
to one side in the manner typical of the mid-seventeenth century; his
predecessors wear pyramidal crowns with bulbous tops or simple turbans,
perhaps in accordance with earlier fashion. Their attire is uniformly ornate,
with earrings, necklaces, bracelets and waist bands; the costumes are richly
patterned. The queens wear pleated and jewelled saris fanning out between
their legs. Surviving paintwork indicates that these sculptures were once
brightly coloured.
Other portraits of Tirumala and his queens occur in temples at Alagarkoil,
Tirupparankunram and Srivilliputtur as records of this particular ruler's
building activities. The carving of Tirumala's principal queen in a detached
mandapa at Alagarkoil, for instance, is unusually delicate (Fig. 134). The jewels
and costume are all clearly expressed; the slight tilt of the headdress gives the
figure a charming poise. Almost life-size portraits fixed to columns in the
Garuda Mandapa in the third enclosure of the Srirangam complex are
tentatively identified as Virappa of Madurai together with his three brothers
(west side), and Tirumala and his brother (east side). The decorated conical
caps and cloth headgear which they wear are typical of the Nayaka court. That
the practice of depicting family groups on temple columns continued into the
early eighteenth century is demonstrated at Rameswaram, where portraits of
the Setupati rulers grace the outer corridors of the complex.
Carvings of sacred figures on temple columns and piers continued to evolve
throughout the seventeenth and eighteenth centuries. One of the most
ambitious assemblages of sculptures within a single setting is in the Kambattadi
Mandapa at Madurai. Eight piers stand in the middle of this hall, with
additional piers at either end; each is provided with one or more large-scale,
virtually three-dimensional compositions. Almost all are dedicated to the
manifold aspects of Shiva. One sculpture shows Shiva united with Devi as the
androgynous Ardhanari, adorned with a garland strung out between the rear
two hands; another shows the marriage of Sundareshvara and Minakshi in the
presence of Vishnu, brother of the bride, who pours water from a ritual pot
(Fig. 135). (An earlier version of this marital tableau is found in the nearby
Pudu Mandapa.) The upper bodies of these figures are laden with jewels, while
their lower bodies are draped in clinging cloths; the facial features are
accentuated by sharply modelled eyes and eyebrows.
184

134 Queen of Tirumala, detached mandapa, Alagarkoil,
seventeenth century
185
13 5 Marriage of Minakshi and Sundareshvara, Kambattadi Mandapa,

Minakshi-Sundareshvara complex, Madurai, seventeenth century
Yet other themes are illustrated at Madurai. A group of eight goddesses guards
the entrance portico to the temple that stands on axis with the Minakshi shrine
within. Shiva as Bhairava, bearded dancers and musicians, and attendant women
line the intermediate corridor. Immediately in front of the goddess sanctuary is a
mandapa with a transverse aisle enlivened with vigorous sculptures that appear
almost detached from their, supports. The Pandava warriors appear here,
especially Arjuna and Bhima, also Sugriva and Hanuman. Piers in the thousand-
columned hall in the north-east corner of the complex are carved with mounted
warriors, sometimes thought to be donor portraits, gypsy women, and
Manmatha, god of love, together with his consort Rati, both riding parrots.
This mix of mythological, heroic and rustic motifs is typical of column
sculptures in the Tamil zone in the early eighteenth century. Carvings in the
mandapa positioned between the two principal gopuras of the Vishvanatha
temple at Tenkasi, for example, create an impressive figural ensemble. One
striking composition shows Shiva dancing with one leg kicked straight up (Fig.
136). The arms of the god, which fan outwards in all directions, hold a large
186

136 Dancing Shiva, Vishvanatha temple, Tenkasi, eighteenth century
187
137 Maiden with basket and diminutive figures, Lakshmi Narayana

temple, Tirukkarangudi, eighteenth century
188

SCULPTURE
variety of weapons; an elaborately foliated arch rises above. The drama of the
dance is enhanced by the cutout modelling and the increased scale, the figure
being more than 2 metres high. Adjacent compositions portray Virabhadra,
Bhikshatana, Venugopala, Rati and Manmatha.
Sculptures on the piers in the Venkatachala temple at Krishnapuram depict
the Pandava heroes in the company of attendant women and gypsy men who
bear diminutive figures on their shoulders. They are striking for their twisting
postures, the full and smoothly rounded bodies, and the sharply cut facial
expressions. Elongated figures of the same type adorn the mandapa columns of
the Lakshmi Narayana temple at Tirukkarangudi, in the extreme south of the
Tamil zone (Fig. 137). The heroes and gods that are depicted here are
distinguished by their conical headdresses with circular side-pieces, a feature
derived from nearby Kerala. In the temples of the transitional Tamil-Kerala
zone, the Pandavas together with Manmatha are particularly popular. They are
sculptured virtually in the round within colonnaded pavilions incorporated
into the mandapa piers, as at Suchindram and Trivandrum.
COLUMNS AND PIERS: ANIMAL THEMES

Animals, both mythical and realistic, attain prominence in the sculptural decor
of sixteenth- and seventeenth-century temples where they are reserved for the
most important entry points and central aisles of porches, mandapas and
corridors. Leaping animals define the entrances and peripheries of internal
aisles and halls; they are frequently doubled and sometimes even tripled at the
corners. The most common of these animals is the fantastic yali, an ithyphallic
beast with lion-like body, mane, claws and curling tail. The head has
protruding horns, bulging eyes and pointed teeth; a long elephant-like snout
sometimes hangs down in a long curl, or rolls outwards in a double curve.
Among the other imaginative creatures that adorn temple columns is the
makara, with a crocodile-like head and an open mouth spouting aquatic
foliation. More naturalistic are the horses richly bridled as for war. All of these
animals are shown in fiercely vigorous postures, rearing up on their hind legs
as if to spring outwards. Most are accompanied by diminutive figures of
warriors brandishing swords and other weapons riding into battle.
An early appearance of the evolved yali motif is in the sixteenth-century
mandapa extension to the Virupaksha shrine at Hampi (Fig. 138). Many of
the piers are carved as rearing beasts on elephants and makaras. Corner piers
are fashioned as double yalis, ingeniously carved to give full forms to one
side of each beast, each with a mounted warrior. Identical yalis appear in the
mid-sixteenth-century mandapa extensions of the Vitthala complex at the
same site. The animals and accessory figures here are carved almost in three
dimensions, partly free of the piers to which they are attached. Exuberant
189

"*• ' *
138 Yali pier, Virupaksha temple, Hampi, dated 1510
190

SCULPTURE
139 Animal piers, kalyana mandapa, Jalakanteshvara complex,

Vellore, seventeenth century
scrollwork adorns the flanks of the animals, while foliation hangs in sculptured
masses from the chests.
That such animal themes were widespread in the temple art of the Telugu
zone at the same time is shown in the Chintala Venkataramana complex at
Tadpatri. The piers flanking the long central hall of the open mandapa are
carved with warriors on rearing yalis. The manes of the animals are clearly
defined, as are the details of the riders' costumes and weapons. Similar animals
adorn the temples of the western Kannada zone, as in the interior of the
enclosed mandapa of the Vidyashankara temple at Sringeri, where yalis are
combined with makaras. Reduced versions of the same topic appear on the
peripheral columns of the mandapas preceding the twin shrines at Keladi.
Yalis and horses find their greatest expression in the temples of the Tamil
zone dating from the sixteenth and early seventeenth centuries, notably in the
detached mandapas that stand in the outer enclosures at Vellore and Srirangam
(Figs. 139 and 140). The vitality of these compositions and the virtuosity of the
carving are unsurpassed in the plastic arts of Southern India. Horses with
riders rear up, crushing warriors who hold up shields for protection. Other
figures stab tigers and wild beasts. Some warriors are portrayed as Portuguese,
191

140 Animal piers, Shesharaya Mandapa, Ranganatha complex,

Srirangam, seventeenth century
complete with European dress and hats, attacking Indian soldiers. The
rendering of the costumes and weapons, as well as the attire of the horses, is
precise and accurate. Mounted yalis with stalks of foliation issuing from their
open mouths, or with elephant-like snouts, also appear; makaras with
upturned heads are positioned below. The fierce nature of the animals is
expressed in the bulging eyes, tusk-like teeth and curving horns. The piers of
the kalyana mandapa that stands in the third enclosure of the Varadaraja
temple at Kanchipuram are similarly treated, except here the sculptures of the
mounted animals are somewhat reduced in scale. The blocks beneath and
above are carved with military figures and fantastic animals, some with bird
heads (see Fig. 44).
The uppermost brackets at Kanchipuram are conceived as crouching yalis.
The same motif is common in the brackets of seventeenth-century temple
architecture in the Tamil zone, especially in the central aisle of mandapas and
corridors. Clusters of crouching yalis fanning outwards to support compli-
cated networks of brackets mark the corner piers, especially at the intersection
192

SCULPTURE
141 Corridor •with animal piers, Vaikunthanatha temple,

Srivaikuntam, eighteenth century
of aisles. A dramatic illustration of this device is seen in the Jambukeshvara

temple on Srirangam Island. Throughout the seventeenth century there is a
tendency entirely to transform columns into rearing animals, with ever-larger
yalis leaning forwards to invade the central spaces. That the animals themselves
are of primary importance is revealed by the fact that riders are frequently
omitted, the only reference to battle being the much smaller elephants,
makaras or secondary yalis beneath, occasionally consuming human fighters.
The yali heads are often augmented, with a corresponding expansion of the
manes; the paws are brought together to clutch the falling snouts; the eyes take
on exaggeratedly ferocious expressions. The finest examples of these beasts are
193
those in the temples of the Madurai Nayakas, not only within the great
complex at the core of their capital, but also in later projects, as in the corridor
of the Vaikunthanatha temple at Srivaikuntam, a celebrated pilgrimage site in
the Tambarapani valley (Fig. 141).
PLASTERWORK
The multiplication of polychrome plaster figures on the upper parts of

vimanas and gopuras results in a dense and colourful imagery that contrasts
with the stone sculptures beneath. Sadly, the fragile nature of the plasterwork
means that most sculptures in this medium dating from the Vijayanagara and
Nayaka periods have either been eroded by rain and sun, or completely
renovated and repainted.
Temples at Vijayanagara are largely unrestored; their plaster portions, even
if damaged, often truthfully preserve sixteenth-century practice. The parapet
of the porch extension to the Rama temple in the royal centre, for instance, is
punctuated with niches containing major deities such as Rama and Sita,
Narasimha and Venugopala. Accessory figures, including guardians and
courtly devotees, are lined up on either side (Fig. 142). The delicacy of the
modelling creates rounded contours for heads and bodies, as well as sharply
detailed headdresses, facial features and costumes. Similar compositions, with
enlarged niches housing major divinities and flanking figures, adorn vimanas
and gopura towers.
The principal gopura of the Krishna temple at Vijayanagara is of unusual
interest; panels on the lower storey depict battle scenes with armed warriors,
some mounted on horses, with chariots and foot soldiers. It is tempting to
imagine that these scenes portray Krishnaraya's victory over the Gajapatis. (A
stone image of Balakrishna removed on this campaign from the captured fort
at Udayagiri was actually installed in the monument.) Other well-preserved
examples of plaster sculpture at Vijayanagara are found on the parapets of the
Raghunatha temple on Malyavanta hill. Deities stand in parapet niches
accompanied by devotees, armed warriors and courtly women.
Only isolated instances of original seventeenth-century plasterwork survive
from the Tamil zone. Figures on the images on the vimana tower of the
Rajagopala temple at Mannargudi, for example, represent courtly personalities
together with attendant women in a variety of embraces, occasionally with
multiple partners (Fig. 143). They are shown in swaying postures, with
clearly expressed faces, headdresses, jewels and pleated costumes. (In these
respects they resemble ivory statuettes; see below.) Almost exactly the same
themes occur on the vimana tower of the temple at Gangaikondacholapuram,
a Chola monument that was extensively remodelled by the Thanjavur
Nayakas.
194

142 Devotees, parapet detail, Rama temple, Vijayanagara,
fifteenth century
195
4PQ
143 Courtier and consorts, vimana tower, Rajagopala temple,

Mannargudi, seventeenth century
Plasterwork invariably cloaks the diminishing storeys of gopura towers,

often at the expense of the architectural elements which are partly obscured. A
peculiar feature of gopura sculpture is the transformation of the horseshoe-
shaped ends of capping shala roofs into enlarged yali heads. (Though
commonly known as monster masks, or kirtimukhas, there can be little doubt
that they are intended to represent yalis.) The heads are characterised by
bulging eyes and open mouths; curving horns extend upwards beyond the
roof ridges. They surmount curved frames packed with rows of miniature
warriors, geese with foliated tails, and stalks, leaves and flame-like tufts.
As far as can be judged from weathered remains, virtually the same yali
motifs occurred in the plaster sculptures with which palaces were adorned.
Courtly buildings at Vijayanagara, such as the Lotus Mahal, preserve traces of
yali heads at the apexes of arched openings and niches, and fully modelled
yalis as struts beneath the overhanging eaves. Later royal monuments at
Penukonda and Chandragiri contain evidence of similar motifs. As for the
196
SCULPTURE
highly ornate decoration of the ceremonial halls at Thanjavur and Madurai,

this is largely nineteenth-century work based on original models.
BRONZES
Bronzes rival stone carvings in sheer numbers and in variety of iconic forms.
Festival images, or utsava murtis, in metal have always been an important
aspect of temple art in Southern India, being carried in procession on
palanquins, ceremonial chariots and metal-clad, wooden vahanas. Bronze
deities are placed inside sanctuaries, where they often replicate stone images,
or in adjacent antechambers and subshrines; bronze saints and donor figures
are displayed in nearby mandapas and corridors. Because of their portability,
many metal sculptures have been removed over the years from their sacred
settings and are now in museum collections. In spite of this insistence on
portability, not all bronzes are modest in scale; the largest exceed ioo
centimetres in height and are testaments to the considerable skills of
metalworkers in the region.
Among the most popular bronzes to receive worship as cult icons is the
celebrated Nataraja icon. Dancing forms of Shiva are common in most temples
dedicated to this god, especially in the Tamil zone where there is often a
separate Nataraja shrine within the overall complex. The god appears in the
conventional tandava posture known in Southern Indian art from pre-
Vijayanagara times: one foot is raised high, the other placed firmly on a
writhing dwarf. The movement of the dance is accentuated by the hair flying
outwards in curly locks, and the flowing scarves and tassels; the facial
expression of the god is detached and otherworldly. Nataraja is surrounded by
a frame with flame-like protuberances; its shape varies from a part-circle to an
ellipse. Proof that such bronzes were actually cast during this period is
provided by a Nataraja image dated to 1511, intended for a temple in the
village of Belur in the central part of the Tamil zone (not to be confused with
the town of the same name in the Kannada zone, known for its fine Hoysala
temple), and now in the Government Museum, Madras. A comparable
example in the Museum of Art of the Rhode Island School of Design,
Providence, may also be assigned to the sixteenth century (Fig. 144). The sharp
definition of the eyes, nose and lips, as well as of the jewels and costume,
together with a certain rigidity in the pose, are typical features. Among the
other forms of Shiva commonly cast in bronze in the sixteenth century are the
Somaskanda groups, such as that already described (see Fig. 112).
Ensembles of bronze statues of Rama and Lakshmana, each holding a long
bow, together with Sita and Hanuman, the last in respectful attendance, are
also prevalent in the metal art of this era. Such sets show elegant figures with
sharply cast facial features, pleated costumes and weapons. A fine example of
197
144 Nataraja, bronze, sixteenth century
Rama in the Victoria and Albert Museum, London, dates from the fifteenth or
sixteenth century (Fig. 145). It shows the two-armed god pulling the string of
the bow. An image of Sita in the National Gallery of Australia, Canberra,
belonging to a different set of bronzes, demonstrates the ideal of feminine
beauty that was realised in sculptural art (Fig. 146). The goddess stands in a
198

SCULPTURE
145 Rama, bronze, fifteenth-sixteenth centuries
199

146 Sita, bronze, sixteenth century
200

SCULPTURE
graceful pose with a slight tilt in one hip, the right hand extending outwards to
hold a lotus, the left hanging down to one side. The sharply defined curve of
the eyebrows and the long nose and full lips are hallmarks of the sixteenth-
century style. So too the delicacy of the ornate hairdo and the details of the ear
ornaments, necklaces and waistbands.
Metal images of Krishna are also customary at this time, particularly icons
of the youthful god dancing on the head of the serpent demon Kaliya. In the
example from the Prince of Wales Museum of Western India, Bombay,
Krishna holds up the long serpent tail with one hand (Fig. 147). The fervour of
the dance is expressed by the jewels and tassels of the god's costume that are
tossed to one side; the facial expression is calm. A related image often cast in
bronze is Balakrishna; the dancing naked infant holds a butter-ball in one
hand. A unique bronze, now in the Metropolitan Museum of Art, New York,
identified as Yashoda and the infant Krishna, shows an ample-breasted woman
tenderly suckling her infant child. The curvaceous modelling, robust limbs and
delicately worked hair are unlike anything else known in Southern Indian
metal art. The group is of uncertain date, and is here tentatively assigned to the
sixteenth century.
Special importance is accorded to the Narasimha avatara of Vishnu who is
repeatedly depicted in metal, generally in a seated yogic posture. The bulging
eyes, fangs and lion-like mane indicate the god's vengeful character. In yet
another aspect, Vishnu appears with Lakshmi, both riding on Garuda who
holds out his hands to support the celestial couple. The widespread popularity
of Ganapati, better known in the Tamil zone as Vinayaka or Vighneshvara,
accounts for the large number of votive bronzes from the period. They show
the god standing, seated or dancing, generally within an ornate frame. The
curving elephant trunk, flapping ears and rounded belly with a snake serving
as a belt are all typical features.
Saints, ascetics and saviours are among the most popular figures in the
temple of these centuries. Standardised sets of bronze saints, especially the
sixty-three Nayanmars and the twelve Alvars associated with the worship of
Shiva and Vishnu, respectively, are on show in almost every important temple
dedicated to these deities in the Tamil zone. Many saints are depicted as
youthful figures, attired in loin cloths or short tunics, their eyes wide open in
mystic concentration; others appear as armed warriors.
The Nayanmars include Manikkavachakar who holds a palm-leaf manu-
script in his left hand, the other being raised in the gesture of explaining the
doctrine; his hair is tightly curled. Many accomplished bronzes of this saint
appear to have been cast in the fifteenth and sixteenth centuries, such as that
now in the Virginia Museum of Fine Arts, Richmond (Fig. 148). Chandesh-
vara, known also as Chandesha, is shown with his hands clasped together in
devotion, a small axe tucked under his left arm. Jnanasambandar, or simply
201

147 Krishna dancing on Kaliya, bronze, sixteenth century
202
SCULPTURE
148 Manikkavachakar, bronze, fifteenth-sixteenth centuries
203

Sambandar, appears as a dancing child, almost naked, one hand held outwards
in the gesture of explication. Sundarar, yet another Nayanmar, has his left arm
bent and raised to lean upon his consort; the other hand holds a curved staff.
Despite their ascetic character, such figures are often decked in jewelled head-
pieces, bracelets, necklaces and waist bands. Female saints are also known.
Karaikkal Ammayiar is distinguished by her emaciated body, and by the small
cymbals that she holds with which to accompany her devotional hymns. One
of the finest examples is the sixteenth-century bronze in the Nelson-Atkins
Museum of Art, Kansas City (Fig. 149).
Representations of saintly figures in this era were by no means confined to
Hindu cults. Jainism was a dominant force in Kanara. Almost all Jain temples
in this district have metal icons of the different Tirthankaras; sometimes a
whole set of twenty-four is laid out in a long row within a single shrine.
Bronze Tirthankaras conform to long-standing conventions: the typical figure
is shown naked, with a fully modelled body, standing stiffly without any
visible movement, the long hands hanging down at either side; the head is
spherical, the hair arranged in ringlets, and the ears lengthened; distinguishing
animals and other emblems are placed beneath the feet. Several fine bronzes
from this period are preserved in the matha at Sravana Belgola. They include a
delicately modelled Gommata, with creepers winding around his legs. Despite
the modest dimensions of this votive sculpture, the figure is powerfully
conceived, with swelling shoulders, chest and thighs; the head is rigidly held,
the eyes staring straight ahead. Other Tirthankaras, such as those in the
Chandranatha Basti at Mudabidri, are set within elaborate brass frames,
complete with side pilasters, makaras with foliated tails, and arches with
elaborate foliation (Fig. 150). Some seated saviours form part of complicated
architectural models representing the cosmic mountain Meru rising in
ascending stages, each with miniature figures, and capped with lotus finials.
Buddhism, too, seems to have lingered on in the Tamil zone in the fifteenth
and sixteenth centuries judging from a small number of bronzes found at
Nagapattinam, now on show in the Madras Museum. They show Buddha and
various Boddhisattvas, standing or seated within intricately worked frames.
While a dependence on earlier prototypes is obvious in these sculptures, the
crisply worked details and ornate costumes are hallmarks of the later style.
As in stone carving, metalwork also registers innovatory developments in
portraiture. One of the first Vijayanagara emperors to have himself depicted in
the act of worship was Krishnaraya. Formal metal portraits of this figure
together with two queens, Chinnadevamma and Tirumaladevamma, were
installed in an outer corridor of the Venkateshvara shrine at Tirumala to
commemorate one of this king's seven visits to the temple (see frontispiece).
The statues are actually of copper, each being composed of two hollow
sections with side joints; identifying labels are incised on to the right
204

SCULPTURE
•W^i'^T^»^*:> •
149 Karaikkal Ammayiar, bronze, sixteenth century
205

150 Chandranatha, bronze, Chandranatha Basti, Mudabidri,

fifteenth century
206

SCULPTURE
shoulders. The slender image of Krishnaraya is about 120 centimetres high,

somewhat taller than his consorts. The faces of the regal trio have sharply
etched eyebrows and eyelids; the noses are long. The king wears a crown in
the form of a conical cap with two ribbons; the queens have their hair folded
up into elaborate buns. The emperor is naked in his upper body, while his
consorts wear transparent shawls that barely conceal their breasts; their lower
bodies are richly attired in pleated costumes, waist bands and jewelled tassels.
Among the later Aravidu emperors who commissioned portraits of themselves
for the Venkateshvara shrine is Venkatapatideva I.
The custom of placing metal statues of donors inside temple shrines
continued to be widespread in the seventeenth and eighteenth centuries.
Among the Nayaka portraits is a large bronze image of Vijayaraghava (ruled
1633-78), now in the Art Gallery, Thanjavur (Fig. 151). The statue, which is
109 centimetres high, shows the Thanjavur Nayaka plainly attired, his regal
status indicated by a cap with an overhanging angled point. Portraits of Hirya
Kempe I and his two brothers are installed inside the rock-cut chamber at the
core of the Gangadhareshvara shrine in the mountain citadel at Shivaganga.
The portrait of Kempe, dated to 1608, shows the Gowda ruler with a conical
headdress, slightly tilted to one side, holding a curved sword under his left
arm. The simplicity of the image is strikingly effective.
Commanders, too, had themselves represented as temple patrons. Todar
Mall, the general responsible for the reconsecration of the principal image of
Varadaraja at Kanchipuram after the onslaught of the army of the Arcot
Nawab in 1710, is shown within the temple together with his wife and father.
The naturalism of the figures and the simplicity of the body ornaments are
characteristic of the eighteenth-century style.
IVORIES
Ivory figurines and relief panels from Southern India are only known from the
seventeenth and eighteenth centuries. The principal places of ivory manufac-
ture were Mysore, Tiruchirapalli and Madurai, but there may also have been
workshops at other sites. Southern Indian ivories generally have rounded and
smooth figures that contrast markedly with the sharply etched details of the
headdress, jewels and costume. One example is a standing Balakrishna, only 19
centimetres high, possibly from Karnataka, now in the Los Angeles County
Museum of Art. The fleshy body of the infant god is adorned with tasselled
earrings, jewelled necklaces and a belt of bells. The face stares straight ahead;
the two hands hold butter-balls. A similarly styled, infant Krishna in the
British Museum, London, shows the god lying on a leaf sucking his toe. The
collection of the Art Museum at Srirangam includes ivory statuettes of
numerous deities, including dancing Kali. The goddess is carved in remarkable
207

i ji Vijayaraghava Nayaka, bronze, seventeenth century
208

SCULPTURE
detail, particularly the weapons held in the ten hands and the swaying necklace,
belts and tassels.
Another group of ivories showing gods and goddesses framed within
architectural settings may have been incorporated into miniature domestic
shrines. The 26-centimetre high sculpture in the Asian Art Museum of San
Francisco, for example, shows reclining Vishnu as Ranganatha inside the
Srirangam sanctuary (Fig. 152). A vaulted temple tower, complete with roof
tiles and finials, has a standing image of Vishnu in the part-circular frontal
projection. A smaller, more intricately carved panel in the Natesan Collection,
Bangalore, shows dancing Krishna. It is carved in high relief, particularly the
details of the face and hands of the god, as well as the storeys and roof of the
diminutive tower. Other panels with mythological topics may also have come
from miniature shrines. The marriage of Shiva and Parvati is illustrated in a
small relief from the Victoria and Albert Museum (Fig. 153). The standing
figures are richly embellished with crowns, earrings and jewels; the patterns
and tassels of the costumes are etched in lively detail. The background is
completely occupied with attendant figures and the leaves of the ashoka tree.
Scenes from the Ramayana are also known. One incomplete panel in a private
collection in London shows Rama seated on a throne attended by Lakshmana.
Both figures are sculptured in the round, the background being partly cut out.
Figurines carved in three dimensions occasionally portray courtly personal-
ities. An ivory in the Prince of Wales Museum of Western India shows a
Nayaka, sometimes identified as Tirumala of Madurai. The figure, which is 27
centimetres high, wears a cloth headgear, large earrings and elaborately
jewelled costume, while holding a dagger in his left hand. The face is clearly
delineated with sharply incised eyes and eyebrows. A pair of figurines in the
Virginia Museum of Fine Arts is similar in style and size. The male holds a
dagger in one hand and a flowering sceptre in the other; he wears the cloth
headgear and jewelled ornaments familiar from courtly portraits. The costume
of the female is deeply encrusted with jewelled necklaces and waist bands.
Embracing couples, gracefully posed in a variety of intimate postures, such
as those displayed in the Art Museums at Srirangam and Madurai were almost
certainly commissioned by courtly patrons. The males appear as royal figures
wearing the usual cloth headgear and jewels; the females are scantily clad, with
the breasts fully revealed, as are the arms and thighs. The faces of some males
are painted with eyebrows and curled moustaches which complement the
deeply incised lines; the noses are long and sharp. In one example from
Srirangam, the female offers betel to her lover (Fig. 154). Another group of
figurines in the Royal Scottish Museum, Edinburgh, is similar in style and date
though the subjects are quite different. Here, single males and females wearing
tribal costumes composed of leaves hold long bows; one female has a thorn
removed from the sole of her foot by a bearded attendant. Europeans also
209

152 Ranganatha, ivory, seventeenth century
appear in ivory art. One figure from Srirangam wears a top hat and holds a
long sword; he is accompanied by a dog.
Many ivories depicting courtly scenes are architectural or furniture
fragments. One set of door panels, possibly from Mysore, is now distributed
among different collections. The example in the Rietberg Museum, Zurich,
210

SCULPTURE
153 Marriage of Shiva and Parvati, ivory, seventeenth century
reveals a courtier seated in a pavilion embracing two female companions (Fig.

155). One female reaches backwards to grasp the head of her lover; to either
side are diminutive attendants bearing fly-whisk and fan. The fluidity of the
poses and the precisely incised details of the headdresses, jewels and costumes
are characteristic of the seventeenth-century style. An incomplete panel in the
Musee Guimet, Paris, is just as finely carved but belongs to a different series
211

154 Courtly couple, ivory, seventeenth century
212

SCULPTURE
155 Embracing couple, ivory, seventeenth century
(Fig. 156). It depicts a female with a small bird and fruit standing before a
royal figure seated inside a small pavilion. He wears the familiar cloth headgear
and is adorned with elaborate jewels; the end of a fluted shawl springs from
one shoulder.
Other depictions of courtly couples come from wooden caskets coated with
ivory panels. The finest of these, though now much decayed, is on show at
Srirangam. Its panels are carved with embracing couples, both standing and
seated, with attendant females and musicians, all on cut-out foliate back-
grounds. Meandering leafy stalks with parrots adorn the side panels. A panel
from a dismantled casket, now in the Virginia Museum of Fine Arts, is divided
into arched frames filled with entwined couples (Fig. 157). The males mostly
213

156 Ruler with consort, ivory, seventeenth century
214
SCULPTURE
157 Courtly couples, ivory, seventeenth century
have coiled hair, while the women have long tresses. One of the figures holds a
dagger and a flowered sceptre.
Courtly love is also the topic of miniature compositions etched on to ivory
combs. The example in the Victoria and Albert Museum portrays a couple
accompanied by four female attendants bearing flowers and birds. The
background is exquisitely decorated with leafy tendrils, and there is a row of
geese beneath. The central panel of the comb in the Natesan Collection depicts
a male reclining on a cushioned bed within a small pavilion. He strokes the
hair of his consort while she massages one of his feet; a curly-tailed cat
crouches beneath. Simpler versions of the same subject are known in panels
used for the sides of seats or beds. Other furniture pieces are generally
restricted to animal and foliate motifs, especially yalis with protruding eyes
and horns, open mouths, and bird bodies disintegrating into scrollwork.
Seated lions or rearing yalis serve as legs for seats and beds. The ferocious
expressions of these beasts and their occasional long snouts recall those of
larger stone sculptures.
METALWORK
A wide range of steel and brass objects testifies to the remarkable achievements
of metalworkers in Southern India; many of these are sculptures in their own
right and deserve to be included here. Without doubt, the finest objects of the
period are the chiselled steel weapons used in the formal ceremonies of the
Nayaka and Maratha courts. The largest collection comes from the Thanjavur
armoury and belongs to the late seventeenth and early eighteenth centuries;
most known examples are divided between museums in Madras and New
215

i j8 Animal hilt, steel sword, seventeenth century
York. The Thanjavur weapons include pattar swords, katar daggers and
ceremonial ankushas, or elephant goads. While the blades of these weapons are
often of European origin, their ingenious handles and hilts are undeniably of
local workmanship.
Pattar or gauntlet swords have their hilts chased and sometimes pierced with
ornamental designs, especially enlarged heads of fierce elephants and lion-like
monsters. Naturalistic animals and birds are sometimes combined together to
create strikingly complicated and curvaceously abstract designs, as in the
example from the British Museum (Fig. 158). Forearm guards, or vambraces,
are decorated with filigree scrollwork containing animals and birds. Additional
brilliance is sometimes achieved by gilding in copper or gold. Related to these
weapons are long spears with steel heads. They are adorned with animal and
bird-like motifs worked into the upper parts of the blades, or with simple but
elegant fluting with leaf-like motifs at the ends.
The most elaborately decorated Southern Indian weapons are katar daggers;
their protective grips and side-pieces are created out of pierced metal and
ornamented with scrollwork and miniature flowers, beasts and birds. Some
Thanjavur daggers have additional pieces on the fronts of the hilts. They are
decorated with symmetrical arrangements of rearing yalis, peacocks with
displayed feathers, and multi-hooded snakes, sometimes curved outwards to
give the hilts an almost three-dimensional quality. A katar in the British
Museum, supposedly from Thanjavur, is of this type; its central enlarged motif
is a fan of fluted elements with diminutive lotuses at the ends; yalis with open
mouths adorn the sides. Some daggers have hilts fashioned as animals or as
216

SCULPTURE
159 Ankusha, steel with inlays, seventeenth century
217

160 Tree of life, bronze standard, seventeenth century
combinations of animals, resembling the sword hilts already noted. The

example in the David Collection, Copenhagen, for instance, has a gilded iron
hilt with entwined lion, serpent, elephant and bird. In contrast, one of the
daggers in the National Museum, New Delhi, has a hilt consisting of a single
yali head, with open mouth and protruding eyes. A most unusual dagger, now
in a private collection in the USA, has its blade intricately chiselled into filigree
scrollwork with mythical birds and yali heads; beneath is a miniature figure of
Nataraja accompanied by various gods. The ivory handle is also carved in
218

SCULPTURE
openwork with intermingling animal and foliate motifs; a beast with a yah'
head and a feathered body ornaments the base.
Ceremonial ankushas are recognised by the curved spikes that emerge from
the blades at the tops of the short shafts. The splendid example in the Musee
Guimet has the main shaft inlaid with gold tracery in a delicate pattern of
foliate stalks and stems (Fig. 159). An open-mouthed makara head protrudes
from the base. Miniature figures of Shiva and Murugan are chiselled on either
side of the double blade; the base is flanked by a lion-like beast and a rearing
yali, both modelled in three dimensions. The curved spike consists of a filigree
of animals and scrollwork. Another example that has recently come to light is
of the same type, except that the main shaft is entirely of pierced steel; it is cut
with unusual precision into the semblance of different deities in filigree work.
Ankushas in the Walters Art Gallery, Baltimore, and in Canberra have
symmetrically arranged yalis on the blades. Single beasts chiselled in the round
emerge from the animal heads at the bottom of the shafts.
Southern Indian metalwork in these centuries was by no means limited to
the production of weapons, as is demonstrated by a superb bronze standard
now in the Nelson-Atkins Museum of Art (Fig. 160). This ritual object
probably belongs to the seventeenth century. It is fashioned as an elaborate
tree of life, with leafy tendrils fanning out from a central shaft. A coiled cobra
and pairs of cows and monkeys adorn the trunk; miniature geese are
positioned between the ends of the tendrils. The hole in the base was for a
wooden pole on which the standard was mounted when carried in procession.
Other metal objects of artistic interest belonging to this era are the
architecturally conceived brass portals with part-circular frames, known as
prabhavalis, positioned in front of temple doorways. Pilasters with cut-out
rearing yalis carry small oil lamps. Makaras and yalis adorn the ends of the
frames, while flame-like tufts project from the sides.
219

CHAPTER 7
PAINTING
N o Southern Indian temple or palace in these centuries would have been

complete without vividly coloured paintings. They were executed either
directly on plastered walls and ceilings to become part of the permanent decor
of mandapas, corridors and audience halls, or on large cotton cloths to be
displayed temporarily on special occasions. Other paintings were created on a
diminutive scale, as is evident from paper manuscripts and portable wooden
shrines with miniature illustrations. Whether intended for temples or
monasteries, palaces or houses, such paintings were truly popular in appeal,
serving as visual accompaniments to written and narrated epic stories.
Only a fraction of the pictorial heritage of this era survives, owing mainly to
the fragile nature of the plaster, cotton and paper on to which paintings were
made, all of which were adversely affected by light, heat and humidity. Temple
ceilings are generally incomplete and in poor condition; some are irrevocably
lost. The paintings in the Sveta Vinayaka temple at Tiruvalanjuli, 5 kilometres
west of Kumbakonam, were totally removed in the last twenty years.
(Knowledge about the Tiruvalanjuli cycle depends entirely on photographs;
see Figs. 171 and 172.) With the exception of the residence of the Setupatis at
Ramanathapuram, all palace murals have disappeared. That they existed at
various royal sites is confirmed by the accounts of foreign visitors. Happily,
some paintings have benefited from recent conservation efforts. The ceilings in
the Virabhadra temple at Lepakshi have now been restored to their former
glory (see Figs. 164 and 165). Cloth is even more fragile than plaster, and
hardly a single example of any age has been discovered in temple or palace
storerooms. Luckily, quite a few textiles are preserved in museums and private
collections, especially outside India, though rarely accompanied by informa-
tion about the place and date of manufacture. Surviving paintings in manu-
scripts and albums indicate that paper was in widespread use in Southern India
after the middle of the seventeenth century; virtually no surviving evidence
exists for painting on palm-leaves.
Any understanding of the development of pictorial art in the Vijayanagara and

Nayaka periods is hampered by uncertain chronology. The problem of dating
is occasionally solved by simply referring to architectural settings. The
paintings on the mandapa ceiling of the Shivakamasundari shrine in the
220

PAINTING
Nataraja complex at Chidambaram, for instance, are likely to be contemporary

with the restoration of the monument in 1643 by the Aravidu emperor
Shrirangadeva Raya III. Unfortunately, it is not always possible to assume a
simple correspondence of dates. Though the mandapa that precedes the
Virupaksha sanctuary at Hampi in the sacred centre of the Vijayanagara capital
is clearly assigned to the era of Krishnaraya, the paintings that cover its ceiling
were added, or at least substantially reworked, only at the end of the
eighteenth century (see Fig. 166). Repainting was regularly carried out in the
wealthier temples of Southern India; figures and labels were repeatedly
retouched, and sometimes entirely new compositions were commissioned to
replace earlier work. This process continues today. Seventeenth-century
illustrations of the Devi Mahatmya on the mandapa ceiling of the Shivakama-
sundari shrine at Chidambaram, for instance, were completely removed in
1972 to make room for an entirely new cycle. The ongoing nature of this
renewal process means that there is often a disparity between subject matter,
which may be an intrinsic part of the temple's original artistic programme, and
style, which may exhibit later features in the details of costumes and
architecture.
Only in rare instances are the historical circumstances of particular paintings
specified. In the ceiling of the corridor that surrounds the Ranganatha shrine at
Srirangam, Vijayaranga Chokkanatha of Madurai is shown together with his
queens adoring the temple divinity; labels identify the Nayaka, as well as
giving the names of the artist and the author of the text on which the
composition is based. The same patron, as a prince, in the company of his
grandmother, Queen Mangammal, and a military commander, appears in a
ceiling composition in the Minkashi-Sundareshvara complex at Madurai.
Exactly like ceiling painting, painted cloths and manuscripts also lack precise
dates. There are, however, a few exceptions. A scroll in the Jagdish and Kamla
Mittal Museum of Indian Art, Hyderabad, has a date equivalent to 1644,
making it the earliest known example. A page in the Pandurangi Collection,
Bangalore, once part of an elaborately illustrated Mahabharata manuscript,
was completed in 1669 according to its colophon, where also the names of the
patron and scribe are recorded.
A comparison of paintings on ceilings, cloths and manuscripts reveals a host
of common features, certifying to several related pictorial traditions. In spite of
obvious differences in scale and technique, there appears to be a fairly limited
range of compositional devices and colour schemes. Paintings tend to be
divided into narrow strips crowded with figures. Registers are combined in
rows, one above the other, with the narrative often proceeding in alternating
directions, from left to right, and then right to left. This scheme is frequently
encountered in paintings on walls and long ceiling bays, cloth scrolls and
manuscript pages. Alternatively, registers are arranged on four sides of a
221

161 Mandapa ceiling, Shivakamasundari shrine, Nataraja complex,
Chidambaram, seventeenth century
222
mandapa
Shivakamasundari shrine, Nataraja compl ex
223
square or rectangle, the figures facing away from the middle, a layout
usually adopted for central ceiling panels and cloth canopies intended to
be viewed from beneath. Other compositions make use of single long
panels with continuous narratives, a treatment familiar from ceiling bays
and even manuscript pages. Bands and borders separating these registers
define the principal panels. They are frequently embellished with labels
specifying the principal mythological or historical personages. Bilingual
captions are common in the Tamil zone where they appear in both Tamil
and Telugu, the latter being one of the preferred languages of the Nayaka
courts.
Painting methods on plaster, cloth or paper follow a standardised procedure.
Preliminary outlines were made in a light colour, such as yellow or red, and
then flat tones were added, the most common being yellow, brown and ochre;
accents were created in blue, red and green. White was rarely applied, the
plaster, cloth or paper merely being left exposed. Backgrounds were usually
filled with flat hues, especially brilliant red or ochre; shading in modulated
tones is not known before the eighteenth century. Black outlines and white
highlights were sometimes added at the last stage to give compositions an
obviously linear quality.
Variations in styles are to some extent regionally determined. The
idiom of the Telugu zone in the sixteenth century is exemplified in the
Lepakshi paintings (see Figs. 164 and 165). They exhibit a supple
linework on an orange-red background, the principal colours being white,
green and various brown and sepia tones. Most figures are shown in
profile, with projecting eyes, sharp noses and pointed chins; details of
costume, jewellery and headdress are clearly indicated by thin brush
strokes; a graceful linework gives the figures a certain elegance. Almost
exactly the same linear approach and colour schemes are employed in the
cloths and manuscripts produced in the region in the seventeenth century,
testifying to the development of a distinctive Telugu idiom. Pictorial art
in the adjacent Kannada zone displays an outstanding curvaceous quality
that accentuates the fleshy and rounded attributes of figures; a nervous
linework communicates the energy of certain postures and movements.
All these features are evident in the illustrations of the dated Mahabharata
manuscript (Fig. 163; see Fig. 193).
The ceiling paintings at Chidambaram typify the Tamil pictorial idiom
(Figs. 161 and 162; see Fig. 170). The linework consists of thin strokes of black
paint, filled with white, brown and blue-green colours. The faces are often
shown in profile, with staring eyes picked out in white. The limbs are curved
and arranged somewhat mechanically in a limited range of poses. Paintings on
other ceilings as well as on cloths and manuscripts in the same region
emphasise the formal stances of figures; they have faces with staring eyes and
224

PAINTING
163 Women conversing, scene from a Mahabharata manuscript,

seventeenth century
long noses, fully rounded limbs and clearly delineated emblems. Paintings in
the southern part of the Tamil zone display certain idiosyncrasies, probably
owing to the proximity of Kerala. Linework is angular and the colours bold
and flat. One curious feature is noted in the murals of the gopura of the
Narumbunatha temple at Tiruppudaimarudur, on the bank of the Tambar-
apani (see Figs. 178 and 179). Black linework dominates the compositions
here, as do the bright red backgrounds which do not always meet the lines,
leaving irregular unpainted bands; there is a limited range of colours, mostly
red, black, green and some blue.
Intrusive styles derived from Deccan practice, as introduced into Southern
India at the end of the seventeenth century by the Marathas, fall outside the
scope of this survey; however, it is important to recognise that these
imported modes coexisted with indigenous styles. That they also inter-
mingled with local tradition is evident from the Maratha-styled details of
costumes, particularly those worn by historical personages, sometimes
incorporated into pictorial art. Deccan fashions are also revealed in the
stylised motifs of floral borders that decorate manuscripts produced at the
Maratha court.

TEMPLE CEILINGS: THE TELUGU AND KANNADA ZONES
Most temple paintings in Southern India, especially those belonging to the

sixteenth and seventeenth centuries, are confined to ceilings. They are
generally executed on a plaster base composed of lime and sand; this base is
bonded to granite slabs by an admixture of jute and hemp. Pigments are
applied only after the plaster is dried, polished and covered with a thin lime
wash; the paintings are, therefore, not true frescoes. A combination of seed
paste, gum arabic and coconut water helps to bind the yellow and red ochres,
green earth, carbon and lime that constitute the different pigments.
Very few cycles belonging to the Vijayanagara period can be identified in
the Kannada and Telugu zones; they are, however, generous in subject matter.
The Lepakshi paintings are of outstanding interest, not only for the range of
subjects, but also for the variety of figures, costumes and headdresses. They
may be assigned to the sixteenth century, and are possibly contemporary with
the renovations of the monument by Virupanna. The ceiling of the inner
enclosed mandapa that precedes the main Virabhadra shrine is almost entirely
occupied by the principal deity who appears with ten hands holding different
weapons; the god's expression is fierce, with staring eyes and protruding fangs.
At either side of his feet are the donor figures of Virupanna, his wife and
daughter. Yet other donors attend on Shiva and Parvati who are shown seated
together above the head of the god. Over the central bay of the verandah, in
front of the entrance to the mandapa, Shiva appears as Ardhanari. The god is
accompanied by patrons wearing crowns and retinues of sages and courtiers.
Other forms of the god are placed at either side.
Paintings on the ceilings of the side aisles in the outer open mandapa at
Lepakshi illustrate legendary narratives. On the west is the marriage of Shiva
and Parvati, the divine couple being flanked by Dikpalas, sages and attendant
women (Fig. 164). On the east is the story of Kirata, a narrative that begins at
the west end of the north panel and proceeds in clockwise motion around
three sides of the central lotus. The most important scenes are: Indra appearing
before Arjuna; Arjuna doing penance; the sages reporting to Shiva; Shiva and
Parvati on Nandi; the divine couple disguised as hunters facing a wild boar in a
forest setting, the boar charging a sage who is shown fleeing together with
antelopes, rabbits and birds; Arjuna performing penance, shooting the boar
and, finally, praying to Shiva (Fig. 165). Episodes from the legend of Manuniti
fill the ceiling of the northernmost aisle: the princely son of Manuniti riding in
a chariot over a calf; the king listening to the story of the accident; the prince
being crushed by a chariot while Manuniti and the calf look on; and, finally,
Shiva blessing the righteous king.
Fragments of paintings similar to, and presumably contemporary with those
at Lepakshi survive on the ceilings of temples at Somapalem and Chippagiri,
226

164 Attendant women, mandapa ceiling, Virabhadra temple,
Lepakshi, sixteenth century
165 Hunting episode from the Kirata story, Virabhadra temple
"7
the latter in the transitional Kannada-Telugu zone, thereby demonstrating the

relatively widespread dispersal of this pictorial tradition. The Somapalem
ceiling illustrates Ramayana themes, but only a few episodes can be identified,
such as Rama bidding farewell to Dasharatha and Kaikeyi, and Rama slaying
the ogress Tataka.
Paintings on the mandapa ceiling of the Virupaksha temple at Hampi are
usually delegated to the Vijayanagara era; it is argued here that they are much
later, at least in style. Details of costumes, headdresses and weapons in several
scenes, especially the procession of the sage Vidyaranya and his retinue,
indicate that the paintings can be no earlier than the late eighteenth century.
They may be compared closely with those on the mandapa ceiling of the
Narasimha temple at Sibi in the southern part of the Kannada zone, known to
have been founded under Tipu Sultan towards the end of the eighteenth
century. They also have much in common with ceiling paintings in the
Siddheshvara temple at Holalagundi, another late eighteenth-century structure,
situated in a remote village in the transitional Kannada-Telugu zone, some 75
kilometres north-east of the Vijayanagara site.
If the style of the Virupaksha paintings is determined to postdate the period
under consideration here, it does not necessarily follow that the subject matter
and organisation of the panels are equally late. It is perfectly likely that they
were based on earlier compositions, now lost, perhaps contemporary with the
construction of the mandapa in the early sixteenth century; for this reason
they are discussed here. The Hampi ceiling shows a profusion of deities
symmetrically disposed around a central lotus carved in shallow relief. Figures
are set within architectural frames created by cusped arches with temple-like
towers. At the western end of the ceiling, towards the principal sanctuary, are
Shiva, Vishnu and Brahma, together with their consorts. A band of other
deities leads to the second set of panels, the largest of which is the marriage
scene of Pampa and Virupaksha (Fig. 166). The divine couple is accompanied
by gods, attendants and musicians; a flowering tree serves as a background.
Dikpalas riding appropriate animals are positioned nearby.
The panels flanking the central lotus in the Hampi ceiling show enlarged
figures riding in a chariot. On one side, Manmatha stretches the string of his
curved bow to aim an arrow at Shiva; the god sits undisturbed in meditation
on a large anthill. On the other side, Shiva holds the bow with a figure of
Vishnu as the arrow; he aims at the triple demons, each shown inside a small
circle intended to represent a fortress. The ten avataras of Vishnu appear next
in a long composition which balances the row of Dikpalas, already noted; the
avataras are flanked by animals consisting of interlocking figures. The marriage
of Rama and Sita occupies the central panel of the next row. The figures are
accompanied by attendants and there is a flowering tree in the background,
exactly as in the matrimonial scene of Shiva and Parvati. The
228

PAINTING
166 Marriage of Pampa and Virupaksha, mandapa ceiling, Virupaksha

temple, Hampi, eighteenth century
panels on either side show Arjuna and possibly Rama, both with their bows
held high shooting arrows. They illustrate the archery contests of the
Mahabharata and Ramayana respectively, in which different heroes won the
hands of their brides. At the eastern end of the ceiling are two long narrow
panels, each depicting a procession crowded with chariots, attendants and
animals. The composition with Vidyaranya shows the sage seated in a
palanquin proceeding towards the Virupaksha linga, accompanied by soldiers,
drummers and men carrying ritual water pots.
The Tenu Malleshvara temple at Hiriyur, in the heart of the Kannada zone,
has the ceiling of its open mandapa still partly coated with paintings. The panel
over the southern bay depicts sages with matted hair seated in forest settings,
complete with hills, flowering trees, monkeys and cattle; other panels show
battle scenes. Minutiae of costumes and headdresses as well as the overall style
of the paintings suggest an eighteenth-century date. That this pictorial
tradition survived into latter times, is demonstrated by the murals in the Jain
matha at Sravana Belgola illustrating the lives of various Tirthankaras as well
as scenes of religious celebrations. They fall, however, outside the scope of this
survey.
229

TEMPLE CEILINGS: THE NORTHERN TAMIL ZONE
Painted cycles on temple ceilings in the Tamil zone cannot be arranged in any
clear sequence. The earliest examples probably hark back to the second half of
the sixteenth century during the Vijayanagara period. They occur in
monuments concentrated in the Kaveri Delta region, especially at Tiruvellarai
and Tiruvalanjuli. Most other paintings belong to the seventeenth century,
providing numerous instances of pictorial art under the Nayakas. Some cycles
extend into the eighteenth century, illustrating the survival of Nayaka
traditions into later times. In spite of these chronological factors, stylistic
distinctions between different cycles are also dependent on regional considera-
tions; here they are discussed according to their locations, moving from north
to south within the Tamil zone.
Ceiling fragments within the Varadaraja complex at Kanchipuram are the
first to be considered. The swing pavilion in the south-west corner of the third
enclosure has its ceiling covered with the sports of Krishna: the youthful god
steals the clothes of the gopis, and dances on the hoods of Kaliya. In the
mandapa opposite the nearby Narasimha shrine, Rati and Manmatha ride in
aerial chariots, shooting a profusion of arrows. The most extensive cycle is
preserved on the walls of the passageway to the rear of the Varadaraja
167 Scenes of reception and austerities, mandapa ceiling, Vardhamana

temple, Tiruparuttikunram, seventeenth century
230

PAINTING
168 Samavasarana, or celestial audience chamber, Vardhamana temple

sanctuary. Though darkened by soot and badly damaged, the paintings include
a representation of a temple festival. This shows the Garuda vahana being
transported together with parasols, fly-whisks and other insignia. A royal
devotee on an elephant plays cymbals and sings the glory of the god.
The ceiling of the mandapa extension to the Vardhamana temple at
Tiruparuttikunram, on the outskirts of Kanchipuram, is painted with stories
of the Jain saviours, particularly Rishabhadeva and Vardhamana in their
former lives. The narratives follow a standard pattern, with courtly scenes
alternating with forest scenes (Fig. 167). Some panels are entirely occupied by
processions of elephants, soldiers, standard-bearers, dancers and musicians.
One episode relates the story of Dharanendra, the serpent king, who offered
his own kingdom to the relatives of Rishabhadeva so that they would not
disturb the meditation of the saviour; the relatives are depicted within their
walled cities. Another episode relates how Vardhamana overcame Sangama, a
jealous god who assumed the form of a serpent; the saviour is shown standing
before a tree around which a serpent is coiled. Such narratives are twice
interrupted by samavasaranas, or circular compositions representing celestial
audience chambers (Fig. 168). They are each depicted with eight concentric

y
Ramayana episodes and rows of geese, mandapa ceiling
pala Parthasarathi temple, Chengam, seventeenth century
Venugopala centu
rings containing miniature figures, trees and shrines, with a saviour enthroned
in the middle. A similar composition is incompletely preserved in the paintings
at Tirumala, some 25 kilometres south of Vellore, in the northern part of the
Tamil zone. (This site is not to be confused with Tirumala in the Telugu zone.)
A fine series of paintings covers the mandapa ceiling of the Venugopala
Parthasarathi temple at Chengam, 3 5 kilometres west of Tiruvannamalai. The
ceiling of the mandapa preceding the principal shrine is covered with
Ramayana scenes laid out in narrow registers, each incident identified with a
bilingual caption. Some episodes are drawn from the Telugu version of the
story, such as that which shows Hanuman dragging Ravana's queen by the
hair. Rows of geese surround the central carved lotus (Fig. 169). The overall
compositions are characterised by precise linework and lively postures.

PAINTING
170 Story of Bhikshatana, mandapa ceiling, Shivakamasundari shrine,

Nataraja complex, Chidambaram, seventeenth century
The paintings on the ceiling of the Shivakamasundari shrine at Chidam-

baram have already been referred to (see Fig. 161). One of the most complete
sets of illustrations relates the story of Shiva in his ascetic form as Bhikshatana.
The god appears here as the naked beggar, his white body contrasting with the
black background. He walks with a beautiful, scantily clad woman identified
as Mohini (Fig. 170). The following scene shows the sages being seduced by
Mohini, while their wives fall under the spell of Bhikshatana (see Fig. 162). In
a later episode, the sages tend a sacrificial fire out of which demons are
produced, only to be repelled by Shiva.
The long and eventful life of Manikkavachakar, one of the Nayanmars, is
233

represented in no less than forty panels at Chidambaram. They are mostly
devoted to the childhood of the saint and his exploits as a youth in the service
of the Pandya king. A vivid episode illustrates Shiva's revenge on the king for
punishing Manikkavachakar: Shiva disguised as a trader delivers a pack of
jackals transformed into horses to the king's stables, the jackals pounce on the
king's horses, the saint stands on the bank of a river with a stone on his back,
Shiva then makes the river overflow its banks with people swimming
frantically through the water. In the narrative of Cheraman Perumal, another
of the Nayanmars, the hero is shown riding an elephant accompanied by
soldiers on the way to Chidambaram to worship Shiva. A further panel
illustrates the story of Upamanyu. The infant devotee stands in front of Shiva's
shrine; the hand of the god emerging from the linga instructs Parvati to feed
the hungry child.
TEMPLE CEILINGS AND WALLS: THE CENTRAL TAMIL ZONE

By far the largest number of surviving ceiling paintings in the Tamil zone is
preserved in the temples of the Kaveri Delta region. The Ramayana composi-
tion in the mandapa in front of the principal shrine of the Pundarika temple at
Tiruvellarai, 25 kilometres north-west of Tiruchirapalli, is assigned to the
Vijayanagara era, as has already been noted; it is no longer extant, and can now
only be studied through photographs. The narrative concentrates on scenes
from the Kishkindha Kanda portraying Rama in various heroic acts: he kicks
the buffalo carcass of Dundubi; he shoots an arrow through seven palm trees;
he then rests in the shade of a tree behind which is a hill covered with
monkeys. The fight between Vali and Sugriva is witnessed by Rama and by
Vali's wife, Tara, seated on a swing inside the palace. The story continues in
the panel of the second bay where Vali is shown fighting, falling, clutching the
arrow by which he is shot, and then cremated. The coronation of Sugriva
follows; he is shown seated on a throne being blessed by Lakshmana in the
company of priests and women. In the first scene that survives of the ceiling
panel of the third bay, Hanuman and the monkeys meet the bird Sampati,
brother of Jatayu; the monkeys are in animated conversation, presumably
plotting the campaign to Lanka. The last scene to be preserved shows
Hanuman leaping across the ocean which is shown teeming with marine life.
The ceiling paintings at Tiruvalanjuli must have been among the finest
examples of sixteenth-century pictorial art in the Tamil zone. They originally
covered four long panels in the mandapa of the Kapardishvara shrine within
the Sveta Vinayaka complex; three more panels were located in the
surrounding passageway. Independent scenes depicting different aspects of
Shiva are combined in the first panel of the mandapa ceiling: they include
Bhairava releasing Brahma from the imprisonment of Skanda, and Nataraja
234

PAINTING
OX*
171 Shiva and Parvati on Nandi with sages, mandapa ceiing,

Kapardishvara shrine, Sveta Vinayaka temple, Tiruvalanjuli,
sixteenth century
with ten arms dancing to the accompaniment of a dwarf drummer; Parvati and
sages are in attendance. Between the Brahma story and Nataraja there is a
symmetrical lotus design with a small figure of Surya in the middle; female
figures fill the petals. Part of another scene shows a group of human devotees,
possibly temple donors; the men wear turbans while the single woman is
lavishly dressed.
The paintings in the second panel of the mandapa ceiling at Tiruvalanjuli
were the best preserved. Other forms of Shiva appear here: the god is seated in
his mountain home playing the vina, he rides with Parvati on Nandi (Fig. 171),
he dances in the presence of Brahma and Vishnu, and he displays the skin of
the elephant demon he has slain to Indra and the Dikpalas. The only depictions
of Vishnu occur in the third panel where three scenes are devoted to
illustrating the rescue of Gajendra: the elephant offers flowers to Vishnu who
is seated on a throne with Shri and Bhudevi; the god then appears before the
elephant who appears trapped by the jaws of a crocodile; finally, the elephant
raises its trunk in homage to the god. The fourth panel of the mandapa ceiling
235
172 Story of Iyarpakai, Sveta Vinayaka temple
illustrates the story of Iyarpakai, one of the Nayanmars. The story proceeds
from right to left, beginning with Iyarpakai and his wife receiving three
mendicants, one of whom asks for Iyarpakai's wife. The wife stands before the
mendicant, and is then shown travelling with him in the forest; Iyarkapai
wields a sword and shield in protection (Fig. 172). They are attacked by
outraged relatives whom Iyarpakai kills without hesitation; he then continues
to escort the mendicant with his wife.
The ceiling panel of the inner gopura of the Tenupurishvara temple at
Pattisvaram, 2 kilometres south of Tiruvalanjuli, represents the story of
Sambandar, another of the Nayanmars. The sage is supposed to have braved
the scorching sun in order to worship at this particular temple. The scene
shows the infant saint standing before Shiva and Parvati seated on Nandi;
ganas hold a canopy at either side. A major composition here portrays a votive
image of Nataraja, complete with part-circular frame and attendant goddess.
Other local legends occur on the passageway wall opposite the linga shrine.
Though fragmentary, these illustrate the miracle of the childless king
Chitrasena. The first scene shows a sage advising the seated king to worship at
the Pattisvaram shrine; in the second scene the king fondly holds one of his
newly born sons.
236

PAINTING
173 Kannappa, passageway wall, linga shrine, Brihadishvara temple,

Thanjavur, seventeenth century
If the Tiruvellarai, Tiruvalanjuli and Pattisvaram cycles epitomise the

Vijayanagara idiom, then other examples in this region may be taken as
representative of the Nayaka manner. The paintings in the passageway
surrounding the sanctuary of the Brihadishvara monument at Thanjavur are
less well known than the Chola-period murals which they partly obscure; the
later series are sometimes associated with the reign of Vijayaraghava in the
middle of the seventeenth century. They include scenes from the lives of the
saints, in particular Kannappa, who is shown plucking out his eye and feeling
with his foot for the eye of Shiva (Fig. 173). The name of the artist of this
composition is given above. Other major compositions show the churning of
the cosmic ocean and the most important aspects of Shiva and Devi. One panel
shows Devi and Vishnu annihilating a number of demons. Some scenes appear
to be historical in subject, such as the worship of the linga by courtly devotees.
Several ceiling segments are preserved within the Ranganatha complex at
Srirangam. One fragment in the gopura on the south side of the sixth
2
37

174 Ranganatha and scenes from Vaishnava mythology, corridor

ceiling, Ranganatha temple, Srirangam, seventeenth century
enclosure illustrates temple processions with different animal vahanas accom-

panied by temple dignitaries and crowds of worshippers. The colours, though
faded, are mostly brown and grey. More complete is the composition in a
pavilion incorporated into the Rangavilasa Mandapa in the fourth enclosure. The
paintings inside this small structure are arranged around a central carved lotus.
The outer panels illustrate the Ramayana: successive scenes depict the sacrifice of
Dasharatha, the birth of Rama, his youthful exploits, the lessons of the sages, and
the marriage of Rama and Sita. The inner panels show Kama and Rati riding on
birds in the company of celestials shooting arrows at each other. The figures are
all painted in white, green and other colours on a bright red background.
Further evidence of painting at Srirangam occurs in the ceiling of the
corridor that wraps around the focal shrine. Local legends pertaining to
Ranganatha as well as scenes from the life of Krishna are the principal subjects
(Fig. 174). They are organised into compartments, each bearing a Telugu label.
238

PAINTING
175 Tyagaraja being carried in procession, mandapa ceiling, Tyagaraja

complex, Tiruvarur, seventeenth century
At the end of the cycle, as noted earlier, is a panel depicting Vijayaranga

Chokkanatha.
Another extensive group of paintings is found at the eastern extremity of the
Kaveri Delta, in the Tyagaraja temple at Tiruvarur, 25 kilometres from the Bay
of Bengal. Paintings survive on the ceiling of the thousand-columned hall
added in the seventeenth century to this largely Chola-period foundation.
They are unmatched in the pictorial art of the region for their animated
compositions and lively detail. A complete set of panels is devoted to the story
of Muchukunda, the saint who travels to Indra's heaven to request the god to
let him bring the image of Tyagaraja down to earth. Muchukunda is portrayed
riding majestically in procession on an elephant; he is received with great
pomp by Indra at the entrance to his heavenly city. Celestial nymphs scatter
petals from the balconies; they wave lamps and offer garlands. Before
complying with Muchukunda's request, Indra tests him by displaying seven
identical images of Tyagaraja all of which are chosen by the hero. The images
are then carried down to earth in palanquins (Fig. 175). Monkeys swing
through the coconut trees behind the palace, while crowds of women witness
these miraculous events (Fig. 176). Fireworks honour the consecration of
239

176 Female spectators, Tyagaraja complex
240

PAINTING
Tyagaraja. Sprays of blazing sparks soaring high into the sky illuminate trees
and creepers, finally scattering over spectators holding parasols and standards.
CEILINGS AND MURALS: THE SOUTHERN TAMIL ZONE

Temples in the southern part of the Tamil zone testify to a pictorial tradition
that flourished during the Nayaka period and later. Only fragments of
seventeenth- and eighteenth-century paintings survive within the great
complex at Madurai. One portion is found in the small portico on the western
side of the Potramarai Kulam. As already observed, it depicts the marriage of
Sundareshvara and Minakshi attended by Vijayaranga Chokkanatha and
Mangammal. The painting is executed on a vivid red background, with delicate
black linework and large areas of white, ochre and green. The celestial couple
is seated inside an architectural frame with a flowering tree in the background.
An extensive Ramayana cycle survives on the ceiling of the Vasanta
Mandapa outside the main complex at Alagarkoil (Fig. 177). Ramayana
scenes arranged in continuous strips are divided by black bands with white
Tamil script. The best-preserved paintings occur on the ceiling of the central
pavilion. The scenes proceed in clockwise direction from the sacrifice of
177 Ramayana scenes, mandapa ceiling, Alagar Perumal temple,

Alagarkoil, seventeenth century
241

178 Military parades, interior wall of gopura, Narumbunatha temple,

Tiruppudaimarudur, eighteenth century
242

PAINTING
179 Procession and fire sacrifice, Narumbunatha temple
243

Dasharatha, and the birth of Rama and his three brothers, to the exploits of the
youthful Rama and the departure of the wedding parties. The large panel in
the middle shows Vishnu with Lakshmi and Bhudevi. The paintings are
characterised by green and brown hues, with thick black or white outlines;
they may be assigned to the early eighteenth century.
Another complete Ramayana covers the ceiling of the long colonnade that
serves as a ceremonial approach to the Gokarneshvara temple on the outskirts
of Pudukkottai. The story begins with a scene in which the gods seek the help
of Vishnu; it ends with the episode of Rama and Lakshmana giving away their
belongings before leaving for the forest. The central panel is devoted to the
marriages of Dasharatha's four sons. The narrative continues along the side
corridor, but there has been much overpainting; among those scenes that
retain something of their original quality are those showing Hanuman setting
Lanka afire, with a fine aerial view of the city.
The recent discovery of a remarkably well-preserved set of murals inside the
tower of the principal gopura of the Tiruppudaimarudur temple has greatly
increased the known repertory of pictorial art in the southern part of the
Tamil zone. A large variety of myths, legends and divinities is painted on to
the plaster walls of each of the ascending storeys. The first upper level of the
tower has Ramayana episodes, including Rama and Ravana facing each other
at either side of the west window. The Kirata story appears nearby, also the
legend of Sambandar converting the Pandya king. The second upper level has
illustrations of a number of deities, including Narasimha and Nataraja. The
remainder of the scenes here are of a historical nature: a ship filled with
merchants; courtly receptions; parades of armed soldiers, war-horses and
elephants; priestly sacrifices (Figs. 178 and 179). Paintings in the third upper
level are devoted to the avataras of Vishnu; several enlarged compositions
show Vishnu reclining on the serpent, and Rama carried by Hanuman.
Subjects derived from the mythology of Shiva cover the walls of the fourth
upper level; here, too, bearded sages worship lingas in different shrines.
As already noted, the eighteenth-century palace at Ramanathapuram has the
unique privilege of being the only royal building in the Tamil zone to preserve
its paintings. (That royal residences were adorned with murals in neighbouring
Kerala at this time is demonstrated at Padmanabhapuram, Krishnapuram and
Cochin.) The Ramanathapuram murals cloak the walls of the entrance room,
audience hall and royal sleeping chambers. The clear linework and vivid tones
of red, ochre and blue are typical of the last phase of the Tamil pictorial style.
Equally characteristic are details such as the flowered garlands hanging from
arches, and the prevalence of facial profiles with only one eye visible;
identifying labels are provided in both Tamil and Telugu. The subjects include
Ramayana, Mahabharata and Bhagavata cycles, all of which proceed in
horizontal bands around the walls. There are also depictions of different linga
244

PAINTING
180 Royal hunting scene, wall of bed-chamber, palace,

Ramanathapuram, eighteenth century
and goddess shrines which were intended to refer to actual holy spots within
the Setupati territories.
Royal topics form an important part of the Ramanathapuram paintings. In
the audience hall they depict formal receptions with seated Setupati kings, one
of which is specified as Muttu Vijaya Raghunatha Tevan. Battle scenes include
animated lines of soldiers brandishing various weapons, and even a British
officer firing a cannon. Walls and the undersides of arches in the sleeping
chamber are covered with representations of the royal figure: standing together
with his women who hold mirrors, fans and standards; listening to an
exposition of sacred texts; sitting in a European chair holding the holy sceptre
of Rajarajeshvari, the family goddess; reclining on a cushion in full military
attire, holding a long sword; being entertained by female dancers and singers;
receiving gifts from Portuguese Jesuits; holding up his bow as part of a
hunting expedition, while kissing his favourite consort (Fig. 180).
Throughout these and other similar scenes at Ramanathapuram, the ruler and
his courtiers appear in a variety of costumes, including Mughal-style shawls and
turbans, no doubt in response to the growing influence of the Nawabs at Arcot.
Mostly, however, the Setupati king is shown in traditional dress, generally a
simple costume with the chest bare, wearing strings of pearls. His hair hangs
2
45
181 Woman carried in a palanquin, palace, Ramanathapuram
down, or he wears a conical crown. Attendant women are richly decked with
earrings, necklaces, bangles and anklets. The hair is gathered into buns that fall
to one side over the shoulder; feathered ornaments protrude from the back.
Saris are richly patterned with floral and geometric designs. They attend on the
ruler and are sometimes carried in palanquins (Fig. 181).
SCROLLS
Painted cloths unrolled as long narrow scrolls form an important part of the
pictorial legacy of Southern India; even so, only a few examples belonging to
these centuries have come to light. The generous dimensions of these scrolls,
some of which approach 850 centimetres in length, and their dense composi-
tions, with figures arranged in narrow horizontal bands, compare closely with
temple ceilings in scale, subject and composition; they are even painted with
the same pigments, though on a cotton base. Scrolls, however, were viewed in
a quite different way: they were unrolled in sections to display several panels
at a time, usually to accompany the spoken or sung recitation of a particular
legend. Exactly like ceilings, scrolls have an animated linework in black or
dark brown delineating figures and border designs. Flat reds and ochres are
used for backgrounds, the most common infill colours being dark
246

PAINTING
182 Seated Ganapati, cloth scroll, eighteenth century
2
47

blue, green, yellow and white. In this respect the scrolls are stylistically akin to
temple paintings in the northern and central parts of the Tamil zone; many,
however, are attributed to the adjacent Telugu zone.
The earliest dated scroll is the mid-seventeenth-century example in the
Mittal Museum of Indian Art, already mentioned. The subject depicted here is
the legend of the sage Bhavana who was created by Markandeya to weave
celestial garments for the gods. The cloth opens with an enlarged panel
showing Ganapati seated within a cusped frame, attendant ladies on either
side; flags, standards and banners lend a royal dimension to this opening scene.
Then follows a sequence of twenty-two narrative panels, each crowded with
heroes and heavenly figures adorned with towering crowns and lavish
jewellery.
A shorter, but similar scroll, now in the Los Angeles County Museum of
Art, also begins with an enlarged panel of Ganapati framed by a double arch
(Fig. 182). Most of the scenes that follow show bearded sages adoring different
divinities seated on pedestals. There are at least two representations of
Ranganatha reclining on Shesha. While the linework of this scroll recalls that
of the Hyderabad example, it is likely to be somewhat later in date.
A painted cotton scroll in the National Museum, Copenhagen, may be
183 Shiva riding on the crow, cloth scroll, eighteenth century
248

PAINTING
assigned to the early eighteenth century. It measures only about 200
centimetres long, but is characteristically divided into strips packed with sages
and gods, many in procession. One panel is dominated by the four-armed
figure of Shiva riding on a crow (Fig. 183). This unusual aspect of the god is,
no doubt, associated with a particular local shrine; a crow motif is even
repeated on a flag flying to one side. The colour scheme is dominated by the
vivid black linework on a solid red background.
HANGINGS AND CANOPIES

By far the largest group of painted cloths from Southern India are the hangings
and canopies that were displayed in temples and palaces. Like scrolls, they too
are of ample dimensions, some being more than 300 centimetres square.
Unlike scrolls, however, they were produced according to a complicated
process known as kalamkari; this involved a combination of printing and
dyeing together with direct painting. The resulting textiles are characterised by
vivid designs and enduring colours. Such kalamkaris have long been admired,
both in India and abroad. They were even shipped in large quantities to
Europe and other parts of Asia in the seventeenth and first half of the
eighteenth centuries. Some, in fact, were expressly produced for overseas
markets and incorporated motifs intended to please European and South-East
Asian clients. Some of the most interesting of these cloths present large-scale
compositions with Portuguese and Dutch figures sitting on chairs in the
company of local women.
Many painted cloths are believed to have come from Machilipatnam and
Petaboli in the Telugu zone and Pulicat and Nagapattinam in the Tamil zone.
In actuality, these ports on the Coromandel coast are more likely to have been
points of collection and export than places of manufacture. Kalamkari
production demands plentiful supplies of flowing water, which means that
textile workshops had to be located at sites along major rivers. Many such sites
are known from historical documents, but not one workshop can be definitely
linked with a cloth dating from these centuries. Unfortunately, little more is
known about the patrons for whom these textiles were made. Temples must
have commissioned many of the most important textiles, especially those
illustrating legends pertaining to a particular holy site. There is considerable
uncertainty surrounding the sponsors of hangings with royal topics, though
the Nayakas and their successors are likely to have been involved.
Southern Indian textiles may be conveniently divided according to topic and
chronology. The earlier group, which is distinguished by courtly subjects,
dates back to the middle of the seventeenth century. The later group, which is
devoted to religious subjects and may be compared with temple paintings,
dates only from the eighteenth century, though it may be presumed that
249

similar textiles were produced in earlier times. Cloths of both types have
multiple registers crowded with figures that fill almost all of the available
space. Enlarged panels occupy the middle of some cloths, while bands with
accessory motifs mark the borders. Identifying labels appear in the borders of
cloths with mythological topics.
Textiles with courtly subjects may have been displayed in audience halls on
184 Ruler with attendants and women, cloth hanging,

seventeenth century
250

PAINTING
185 Mounted ruler surrounded by followers, cloth hanging,

seventeenth century
important occasions, or unfolded as backdrops for formal receptions when

kings and their retinues were on tour. A remarkable hanging that was almost
certainly intended for a Southern Indian palace is that in the AEDTA
Collection, Paris; it may be assigned to the second half of the seventeenth
century. The cloth measures 202 centimetres wide and 155 centimetres high,
but is a fragment of a larger piece. Much of the original intensity of the red,
ochre and brown tones has now faded; even so, the clarity of the painting still
conveys an abundance of detail. The cloth is of exceptional interest since it is
entirely given over to illustrating the private and public activities of courtly
life. It is divided into architecturally styled niches, both large and small,
arranged in two tiers which are separated by a frieze of warriors. Each niche is
framed by pilasters with animal brackets that carry cusped arches; bunched
cloths and hanging flowers and garlands are shown inside. Pyramidal towers
with jewel-like and yali finials rise above; attendant ladies look out from
miniature windows at the upper levels. A royal figure, probably intended to
represent a particular monarch, but who cannot now be identified, occupies
each of the larger niches. In the upper tier he is seated together with courtly
women, or is standing in the company of male attendants (Fig. 184). In the
lower tier he enjoys the performance of dancing girls and musicians who
occupy the adjacent niche; here, too, he is mounted on a horse surrounded by
followers (Fig. 185).
The seated royal figure in the Paris textile wears a multi-coloured cloth
251

headpiece and richly patterned costume; he is adorned with pearl earrings and
necklaces that hang over his naked chest. He grips a flowered sceptre in his left
hand, while extending his right hand in the gesture of conversation (Fig. 186).
Sumptuously patterned shawls are worn by the ruler when he stands
surrounded by his male retinues, as in the central niche of the upper tier and in
the intermediate frieze. In the enlarged scene of the ruler mounted on a horse
in the lower tier, he wears a brocaded costume covering the whole body and
wields a long sword. The horse is richly caparisoned with bands of bells and
tassels; the animal rears up exuberantly. The king's male followers are shown
with a large diversity of skin colours and costumes, no doubt to indicate
different peoples. They carry swords, shields, clubs, guns and spears; they
hold aloft stakes with hanging flowers and standards with brightly patterned
circular designs. One attendant bears an elaborate parasol; others display
standards in the shapes of a conch and a fish.
Attendant women in the Paris textile cluster around the seated figure of the
ruler in the larger niches, and are combined into tightly clustered groups in the
smaller intermediate niches. The backgrounds of these intermediate panels are
in deep red, in contrast to the uncoloured pale backgrounds of the larger
niches. The hair of these courtly women is generally bunched to one side, held
in place by feathered ornaments and flowered wreaths. They are decked with
enlarged circular earrings, strings of pearls, and neckbands with auspicious
disc-like pendants signifying marriage. The saris have brightly coloured,
striped geometric and floral patterns, no two designs being repeated. The
women hold up circular and crescent-shaped standards and wave fans; they
play stringed instruments and small cymbals. In the central niche of the lower
tier women are shown dancing and singing, their pleated saris fanning
outwards in the act of pacing out the steps.
Another example of a painted hanging illustrating courtly life was in a
private collection in Japan at the turn of the century, but is now lost. (It is
known only through an old photograph.) Like the Paris textile, with which it
may be contemporary, it is divided into a sequence of architectural niches
crowded with royal figures, attendant women and male courtiers. The ruler
wears turban and long flowing garments with pleated tassels; he holds a
flowered sceptre. Where shown with male followers, as in the central niche, he
has changed into European costume, complete with doublet, hose and shoes;
here he holds a slender rapier. Details in the upper part of the textile, especially
the temple-like towers over the arches and the trees, birds and monkeys in
between, suggest a stylistic link with the Sultanate courts of the Deccan.
Indeed, it is possible that this textile may have been produced at a workshop
partly influenced by Deccan artistic practice.
The same seems to be true of a related group of seventeenth-century
hangings in the Brooklyn Museum, New York. These once formed part of a
252

PAINTING
186 Detail of seated ruler, cloth hanging, seventeenth century

187 European courtiers, cloth hanging, seventeenth century

254
PAINTING
18 8 Ruler with followers, cloth hanging
single cloth of substantial dimensions, each of the seven panels measuring

some 275 centimetres high and 95 centimetres across. Figures are arranged in
four or more tiers, framed within cusped arches filled with hanging garlands
and birds, and capped with leafy finials. The scenes are of particular interest
since they show formal receptions at different courts. Variations in physiog-
nomy and costume are clearly intended to express ethnic diversity: Indo-
Persians, perhaps at one of the Deccan courts, wearing turbans and full-length
jamas; Siamese with pointed hats and open-necked shirts; forest peoples
wearing leafy skirts and headbands, shooting arrows at deer and tigers; even
Europeans, most probably Portuguese, with top hats, ruffs, pleated doublets
and buckled shoes (Fig. 187). The panel depicting a Southern Indian court
shows royal figures seated on cushioned thrones in the presence of male
retinues, many of whom hold their hands together in respect (Fig. 188). The
males wear cloth headgear and costumes with pointed pleats; the females have
their hair arranged in the usual manner to one side, their saris decked with
jewels. Two soldiers with swords and shields mounted on elephants,
apparently engaged in battle, appear in the bottom tier; a stepped masonry
construction possibly represents a fort.
Painted textiles illustrating legendary themes present a diversity of pictorial
styles, testifying to the wide dispersal of textile workshops throughout
255
189 Scene of worship, temple cloth, eighteenth century
Southern India. A remarkable temple cloth in the Prince of Wales Museum of

Western India, Bombay, measuring 296 by 212 centimetres, is divided into
panels treated architecturally with pointed and cusped arches surmounted by
temple-like towers. The central panels are enlarged to accommodate standing
Vishnu with female attendants; Ranganatha on Shesha appears beneath,
flanked by guardians with clubs, Hanuman and Garuda. Smaller scenes in the
upper corners are unusual since they portray noblemen and their wives
worshipping at various Vaishnava shrines, some in mountain settings, others
beside lakes. Two scenes show devotees receiving blessings from priests in
front of flag-columns, resembling those in actual temples (Fig. 189). Another
portrays a chariot festival with devotees arranged in two lines pulling long
ropes; spectators hold parasols and standards. Blue, yellow, red and white are
the predominant colours; the linework is in black.
A cotton fragment in the AEDTA Collection, probably once part of a
large cloth, is divided into narrow bands by brown strips with Telugu
labels. The figures, on a white background, are shown in lively postures,
despite the insistence on facial profiles, with one eye only visible and clearly
delineated hand gestures. The scenes show different episodes from the
Ramayana: Dasharatha seated on a throne, Rama and his brothers riding in
the chariot, Rama and Lakshmana in the forest, Hanuman peeping into
256

PAINTING
190 Bala Kanda from the Ramayana, temple cloth, eighteenth century
Ravana's bed-chamber inside the fortified palace at Lanka, and battles with
flying arrows.
A related group of temple cloths in the Victoria and Albert Museum,
London, may have been produced in the southern part of the Tamil zone
towards the middle of the eighteenth century. Some paintings are char-
acterised by deep red backgrounds that do not quite meet the painted
outlines of the figures; the resulting unpainted bands recall similar details in
the Tiruppudaimarudur murals, already described (see Figs. 178 and 179).
One example illustrates the Bala Kanda of the Ramayana, with a sequence
of familiar episodes, from the fire sacrifice of Dasharatha and the childhood
of Rama and his brothers, to the bending of Shiva's bow by the youthful
hero (Fig. 190). Another depicts the different deities associated with
Tirupparankunram. The temple at this hill site is shown with its towered
gopura; even the Muslim shrine at the summit is included (Fig. 191). The
outer band has a continuous row of lively acrobats and seated sages, geese
and frolicking deer.
A separate group of hangings is executed in a completely different style,
with painted dots on white or red backgrounds, and relatively small figures in
somewhat rigid poses. The example in the National Museum, New Delhi, is
devoted to scenes from the Sundara Kanda of the Ramayana. It shows a
257
191 Legends associated with Tirupparankunram, temple cloth,

eighteenth century
profusion of monkeys building the bridge to Lanka, then the antics of

Hanuman inside Ravana's stronghold.
Temple canopies are equally diverse in style and subject. A painted cloth in
the Handicrafts and Handlooms Museum, New Delhi, about 280 centimetres
square, has the coronation of Krishna in the middle, surrounded by episodes
from his youth: lifting Govardhana, hiding in the tree with the cloths of the
gopis, subduing Kaliya, pulling the mortar tied to a tree. The avataras of
Vishnu, a set of Dikpalas, and a scene of Arjuna worshipping Krishna are also
included. The subtle tones of the textile, especially the use of red, pink and
blue, are accentuated by the ochre linework and white background. The cloth
may be assigned to the first half of the eighteenth century, and is thought to
have been produced at some workshop in the Telugu zone.
Similar in style and probably in origin is a canopy, more than 300
centimetres square, in the Museum fur Volkerkunde, Basel (Fig. 192). The
scenes are devoted to the different incarnations of Vishnu, each identified with
a Telugu label. The central section shows Vishnu within an auspicious yantra
surrounded by scenes of Rama and Krishna; narrative stories of the same gods
fill the borders. The linework of this canopy is unusually delicate, as are the
fresh blue, red and ochre hues.
258

PAINTING
192 Aspects of Vishnu and Krishna, temple canopy,

eighteenth century
MANUSCRIPTS
Only limited evidence exists for watercolour paintings on paper in Southern
India. Most examples assigned to the period under review here appear to be
illustrations of epic texts, generally the Ramayana and Mahabharata. What are
almost certainly the earliest known paintings of this type come from a
259
f:
193 Battle scene, leaf from a Mahabharata manuscript,

seventeenth century
Mahabharata manuscript, the pages of which are now widely scattered among
different collections. Though discovered in the northern part of the Kannada
zone, the manuscript may originally have been produced at the Wodeyar court
at Mysore or Srirangapattana; the late seventeenth-century date given in the
colophon has already been mentioned. Each page is a horizontal sheet
measuring from 15 to 20 centimetres high, and from 40 to 45 centimetres long;
a painted panel in the middle depicts the episode described in the Sanskrit text
written above and below in Nagari script. A much repeated scene shows epic
heroes mounted in war-chariots decked with flags and pulled by horses; they
hurtle towards each other, arrows flying through the air in between. One of
the finest of these battle episodes is the leaf in the Oriental Museum,
University of Durham (Fig. 193). Other scenes show Draupadi watching
Bhima and Kichaka wrestling, an unusual landscape with trees, birds and fish,
and women in conversation (see Fig. 163). The paintings make good use of
brightly toned red, yellow, purple and blue tints. Vigorous black linework
creates the rounded contours for faces and bodies; the volumes are accentuated
by graded tones.
Other paintings in a similar style were possibly also produced in the
260

PAINTING
194 Yashoda and Krishna, detached page, eighteenth century
261

Kannada zone. One group survives only as separate pages, but may originally
have been bound together in book form, or sewn together in folding,
accordion-like sets. The paintings, which are on cotton mounted on cardboard,
show Vishnu's avataras and aspects of Krishna standing inside pointed arches
from which garlands hang; other figures have architectural frames complete
with side colonettes and roof-like eaves. Two pages in the Cleveland Museum
of Art, measuring 28 by 20 centimetres, show scenes from Krishna's boyhood:
the infant hero climbs the ladder to reach for the pots of butter, and struggles
with the crane demon. Two comparable, slightly smaller pages in the Mittal
Museum of Indian Art show Krishna dancing in a lotus pond with butter-
balls, and holding up Govardhana to shelter the herds and wild animals. A
page from a private collection portrays the infant Krishna in the lap of his
foster-mother, Yashoda (Fig. 194). The brightly toned blue, sepia and red, and
the energetic rounded linework, are typical of the Kannada styles, as are the
enlarged rounded eyes and the long noses, repeatedly emphasised by black and
white brushwork. The headdress, necklaces and belts are all part-circular in
shape, thereby adding to the bulk of the figures.
A quite different style is evident in the Ramayana in the State Museum,
Hyderabad. This illustrated manuscript is assigned to the eighteenth century,
but there is no precise date; its style is comparable to mural paintings and
painted hangings in the transitional Telugu-Tamil zone. The ninety-two
detached pages of European paper backed with cotton cloth were originally 21
centimetres high and 25 centimetres wide; many have been trimmed. Most
leaves have central vertical panels divided into horizontal registers, each of
which is crowded with figures; lines of Telugu text in black ink are arranged
on either side. A few pages, especially those portraying the greatest action, are
filled with painted illustration, without any accompanying text. The lively
black linework which dominates the compositions accentuates the pointed
noses and eyes, and the energetic postures and varied groupings of the figures.
Pale colours are added as infill, sometimes with gradations in purple wash to
suggest volume; the backgrounds are generally left unpainted. Most of the
important Ramayana episodes are included, the battle scenes contrasting with
more static compositions depicting private conversations and courtly recep-
tions. One page shows Rama and Lakshmana with Vishvamitra seated at the
court of Janaka; attendants beneath carry Shiva's immense bow, which in the
adjacent scene is bent by Rama in the act of winning the contest. Another
shows Rama shooting a demon above, and sages performing a fire sacrifice
below (Fig. 195). Double-page illustrations tend to be crowded with warriors
in chariots, pairs of grappling fighters and arrows flying through the air (Fig.
196). Rama's monkey allies are distinguished by darker tints; Ravana's
demonic hoards have multiple heads and limbs.
That paintings on paper in the Tamil zone were produced in styles differing
262

195 Rama shooting a demon and sages performing a fire sacrifice,
page from a Ramayana manuscript, eighteenth century

196 Battle scene, page from a Ramayana manuscript,

eighteenth century
from those in the Kannada and Telugu zones is demonstrated by a

Ramayana in the Sarasvati Mahal Library, Thanjavur. The manuscript,
which is presumed to have been produced in the central Tamil zone, is no
earlier than the middle of the eighteenth century. Only three separated
pages, 12 centimetres high by 30 centimetres wide, are on display; each is
divided into narrow horizontal strips crowded with figures, separated by
black bands with Tamil labels. Episodes from the different chapters of the
Ramayana are combined into a single leaf. The Bala Kanda, for instance,
includes the Shravanakumara story which serves as a prologue, the meeting
of Vishvamitra and Dasharatha, Dasharatha's fire sacrifice, Vishnu reclining
on the serpent prior to his descent to earth as Rama, the birth of Rama and
his brothers, their early training in archery under the guidance of
Vishvamitra, Rama and Lakshmana fighting with the ogress Tataka, the
contest in which Rama bends Shiva's bow, the marriage celebrations, and
finally the return of Rama and Sita to Ayodhya (Fig. 197). The distribution
of figures on unpainted white backgrounds and the restrained and static
linework are hallmarks of the Tamil style; bright colours are reserved for
costumes, crowns and the pavilions inside which figures are formally
264
PAINTING
197 Bala Kanda, illustrated Ramayana page, eighteenth century
grouped. An additional half page from the same manuscript is now in the
Elvehjem Museum of Art, University of Wisconsin, Madison.
A number of other paintings in the Sarasvati Mahal Library register the
influence of Deccan art. Produced under the sponsorship of the Maratha
court, these paper manuscripts are arranged in traditional horizontal formats,
but are distinguished by bands of brightly coloured floral motifs with
entwined petals and leaves surrounding central blocks of texts and painted
panels. A typical example dating from the middle of the eighteenth century
shows celestials, kings and courtiers paying respect to Nataraja within the
shrine at Chidambaram. They wear Maratha-style costumes, with long cloaks,
swords and shields, but the conical crowns are of local inspiration. Most
figures are shown in profile, with sharply delineated faces. Other manuscripts
in this collection, some with painted portraits of Maratha rulers, demonstrate
the intrusion of Deccan painting traditions into Southern India by this time.
ALBUMS
Albums of paintings on paper illustrating the principal Hindu divinities were

produced for European visitors from as early as the second half of the
seventeenth century onwards. Illustrations are usually accompanied by
explanatory captions in indigenous languages, as well as in English or French,
written on the reverse. One of the largest sets, now in the Warsaw University
Library, is believed to have been produced in the first half of the eighteenth
century, probably in the transitional Telugu-Tamil zone. It consists of some
105 gods and goddesses, including all of Vishnu's avataras, the principal scenes
from the Ramayana and Krishna legends, and well-known temple deities, such
as Ekambareshvara, Arunchaleshvara and Nataraja. The figures are formally
265

posed, either frontally or in profile, in arched frames adorned with hanging

garlands. The black linework emphasises the curved contours of eyebrows and
eyes, and the details of jewels and tassels, emblems and weapons. Colour is
applied somewhat crudely in opaque tones for backgrounds, as well as in
modulated shades for faces and limbs.
Other albums with similar encyclopaedic sets of Hindu divinities testify to a
relatively unified pictorial style that was widespread in the eighteenth century.
One of the earliest known sets is that commissioned by Niccolao Manucci for
his 'Storia do Mogor', now in the Library of San Marco, Venice. Prepared
between 1699 and 1701 by artists in Madras, the pictures include scenes of
religious life as practised locally: processions of temple deities, portraits of
attendant brahmin priests, forest ascetics practising penance, male and female
worshippers at diverse shrines. Nor are mythological events neglected, as is
evident from a map of Lanka, accompanied by a miniature sketch of Hanuman
with his tail on fire. The watercolours are inventive compositions with
vigorous brushwork, often with shading; the profusion of detail suggests that
the artists may have worked from direct observation.
Further evidence for the mingling of Southern Indian traditions with
Deccan schools is seen in an album produced in 1757 at Rajahmundry, in the
Godavari Delta region of the Telugu zone, for a French official. Some eighty-
six pages, each about 32 centimetres square, with a painting on one side and a
description in Telugu on the reverse, are now in the collection of the Museum
fur Volkerkunde, Hamburg. A wide assortment of Hindu divinities is depicted
here, including different aspects of Shiva and Vishnu's avataras. Among the
episodes from the Krishna story are the youthful god playing the flute in the
company of gopis, dancing on the serpent Kaliya, and hiding up the tree
beneath which is a group of naked gopis. Ramayana scenes include the
climactic battle of Rama and Ravana, and discussions between Rama and the
sages and monkeys (Fig. 198). Obviously indigenous features of these
paintings are the formal postures of gods and their attendants, the details of
crowns, jewels and costumes that they wear, and the somewhat crudely
defined architectural frames and thrones. The flat and clear linework on
brightly coloured red or blue backgrounds is a further indicator of a local
pictorial heritage.
MINIATURE WOODEN SHRINES
Diminutive images of temple deities in portable wooden shrines must have

been popular throughout Southern India for domestic worship, but not one
has survived which predates the early eighteenth century; most known
examples are somewhat later. They are included here for their wealth of
painted images which may be compared with those on temple walls and
266
PAINTING
198 Rama in discussion, album page, dated 1757
ceilings, though at a much smaller scale, as well as with those in manuscripts.

The shrines are fashioned as boxes, with carved and painted votive icons
inside, generally of Venkateshvara, indicating that they may have been
produced for the temple at Tirumala. The principal artistic interest of these
shrines are the figural compositions painted on to the doors that fold outwards
in two or more leaves.
The earliest known wooden shrine was sent to Europe in 1733; it is now in
the Franckische Stiftungen, Halle. It is no more than 50 centimetres high, but
when fully open extends some 140 centimetres, with the carved image of
Venkateshvara in the middle. The folding doors are painted with a wide range
of Vaishnava themes. Vishnu is repeatedly depicted, and is even supported on
267

199 Coronation of Rama, door panel, miniature shrine,

eighteenth century
the upturned hands of Hanuman and Garuda. The god reclines on the multi-
headed serpent beneath a pyramidal temple tower, no doubt a reference to the
Srirangam shrine. Ramayana and Krishna narratives also appear, including the
scene of the youthful god trampling the serpent Kaliya. The paintings are
distinguished by a sinuous hnework with patches of bright ochres and blues;
268
PAINTING
200 Scenes from the childhood of Krishna, door panel, miniature

shrine, eighteenth century
269

the backgrounds are either red or white. The compositions are crowded with
figures, the principal deities being larger than the characters in the narrative
episodes. Garlands hang from the upper bands; flowers and petals fill the
backgrounds. The use of line and colour to create faces with staring eyes,
rounded eyebrows and long pointed noses is a typical feature.
A similar shrine, probably slightly later in date than the Halle example, is
now in the Staatliches Museum fur Volkerkunde, Munich. Polychrome
miniature images of Venkateshvara, Ranganatha and Krishna are placed inside
the miniature sanctuary. The front doors are encrusted with plaster and
coloured glass to create a textured surface with a full set of Vishnu's avataras,
each figure within an arched niche; other formally posed images of the god fill
the outside faces of two side doors, while another two doors have enthroned
Rama, and Vishnu seated together with Lakshmi and Bhudevi (Fig. 199). The
figures are all formally posed, the eyes staring straight ahead; the details of the
conical crowns, richly jewelled costumes and various emblems held in the
hands are clearly defined. Garlands hang from the ornate frames that surround
the figures; temple-like towers rise above. The inner faces of the doors
illustrate the most popular stories of Vishnu and Krishna. One door shows the
infant Krishna kicking the cart, suckling the breast of Putana, fighting the
elephant and crane demons, stealing the butter, and slaying the wicked Kamsa
(Fig. 200). Another has Krishna dancing on Kaliya, sucking his toe, hiding the
clothes of the gopis, and holding up Govardhana. Thick black linework and
white highlights accentuate the rounded contours of faces, bodies and limbs, as
well as necklaces, belts and swaying earrings.
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CHAPTER 8
CONCLUSION
It is no easy task to attempt an overview of the artistic character of Southern

India under Vijayanagara and the successor states. As must be clear by now,
architecture and art in the four hundred years or so considered in this volume
manifest a broad range of formal attributes and iconic types that cannot be
reduced to a single stylistic formula that would be indicative of the age. The
strategy adopted in this chapter is to define several alternative, but simulta-
neous stylistic movements, or processes, while at the same time drawing
attention to a set of unifying themes that helped achieve artistic coherence. The
interaction between stylistic processes and unifying themes may be taken as
crucial to the aesthetic personality of the era.
STYLISTIC PROCESSES
The three stylistic processes detected in the architecture and art works of
Southern India in these centuries are not conceived as mutually exclusive
traditions, but rather as overlapping and interacting movements. The first
process looks backwards in time to past forms which were imitated and then
preserved through a conscious archaism. This revivalist tendency is best
appreciated in temple vimanas, the most orthodox parts of religious complexes,
both ritually and artistically. The second process looks forward in time to new
forms and types. This innovative tendency is most obvious in the evolution of
temple mandapas and gopuras. An unmistakable spirit of improvisation
dictates the third process, resulting in a remarkable stylistic synthesis and
integration. Significantly, this last trend is intimately connected with the world
of the king since it dominates the architecture of the palace.
The conscious revival of past forms has already been observed in the
chapters on religious architecture. Temples in the Vijayanagara period rely
upon Tamil modes harking back to Chola and Pandya times. By the sixteenth
century, the Chola-Pandya paradigm has established itself as the quintessential
Vijayanagara idiom. This archaistic process dictates the forms of temple
vimanas which are almost always designed in accordance with earlier practice.
This is particularly true for sanctuaries of Nayaka complexes, such as those of
the Kumbheshvara and Sarangapani temples at Kumbakonam, which are
replicas of tenth- and eleventh-century schemes. Such a conscious revival of
Chola and Pandya prototypes was, no doubt, only possible with the aid of
detailed manuals that codified building practice in all of its technical and
271

stylistic particulars. There must also have been a symbolic basis for much of
this imitative process: only an architecture that was firmly embedded in the
past, it seems, could function as a suitable setting for devotional rites.
The same retrograde tendency has been noted in the chapter on sculpture.
Carved stone panels and processional bronzes imitate earlier models so
perfectly that it is sometimes difficult to distinguish later work from earlier
modes. It may be presumed that stone-cutters and bronze-casters took
considerable pains to replicate earlier sculpture according to the dictates of
well-established codes of practice. This is most apparent in major cult icons
that conform to orthodox prototypes, thereby serving as appropriate objects
of veneration.
If revivalism and archaism dominate temple vimanas and their art, then
innovation characterises other parts of the religious complex. The stylistic
process that regulates mandapas and gopuras is directed towards the
development of entirely new techniques, forms and images. Considerable
technical advances are discovered in temple mandapas, which expand into
spacious hundred- and thousand-columned halls. A skilful handling of
structural elements accompanies these architectural advances, such as the use
of inverted T beams to span central spaces, and the transformation of load-
bearing components into complex architectural and sculptural compositions.
Piers are adorned with multiple, three-dimensional colonettes clustered
around the shafts, or are converted into large-scale, fully modelled figures and
animals. Such virtuoso displays of sculptural skills are more conspicuous in
halls and corridors than anywhere else within the religious complex; so, too, is
a newly fashionable imagery concentrating on royal and martial themes: kings
and courtiers are portrayed as temple donors; armed warriors ride springing
horses and mythical beasts. Nor is artistic invention in temple mandapas
confined to the plastic arts. The chapter on painting explains that ceiling
paintings were the most extensive and elaborate pictorial compositions of the
era. Cycles of paintings give visible form to popular myths and local legends.
Panels crowded with figures, usually accompanied by captions identifying the
principal characters, constitute a sophisticated art of narration.
Entrance gopuras are by far the most dramatic instances of technical and
artistic innovation within the religious complex. Architects responded to
demands of patrons by designing ever-higher towers, even when the ambitions
of some sponsors outmatched their means, as in Tirumala Nayaka's unfinished
projects at Madurai and Alagarkoil. Granite basements become higher and
more elaborate, while brick constructions on timber frameworks become taller
and more slender, reaching a climax in the eleven-storeyed towers of
Srirangam and Srivilliputtur. As has been pointed out, the ascending levels at
diminishing scales are skilfully manipulated to achieve illusionistic effects of
perspective. The sculptural portions of gopuras also respond to this inventive
272

CONCLUSION
trend with tiers of imagery in fully modelled and vividly coloured plaster-
work.
A quite different stylistic process, mostly confined to the realm of royal
architecture, coexists with the developments just described. Southern Indian
palaces are built in a style that incorporates techniques, forms and decorative
motifs derived from the architecture of the Bahmani kingdom. These imported
elements are not merely borrowed and then reused; they are successfully
integrated with indigenous features to create a genuinely novel synthesis. This
courtly style begins with the modest but inventive designs of royal buildings at
Vijayanagara, and reaches its ultimate expression in the imposing ceremonial
halls at Thanjavur and Madurai. In spite of the grandiose scale of these later
schemes, the essentially composite nature of the idiom is retained.
Courtly architecture at Vijayanagara presents a blend of diverse elements
that cannot easily be disentangled. The stylistic fusion here is so complete that
there is no apparent conflict between different features; the same blend of
components is evident in Nayaka palaces. This synthetic, but fully integrated
manner is closely identified with royal residences, being almost always
restricted to the principal centres of power. Undoubtedly, this style was
invented expressly for kings and courtiers, and was the chosen idiom for
courtly settings where the many peoples, languages and customs of Southern
India met and intermingled.
UNIFYING THEMES
It might at first be thought that the divergent currents in architecture, sculpture

and painting would have led to an overall lack of artistic consistency, but this
does not seem to be the case. An investigation of the means by which artistic
coherence was forged between different categories of buildings, sculptures and
paintings draws attention to a number of unifying themes that are used
repeatedly at different scales and in different media. Three themes of particular
significance are isolated here: the first concerns the architectural frame for
figures, both divine and royal; the second introduces the image of the ruler; the
third concentrates on the ubiquitous yali.
The arched frame containing one or more figures recurs throughout
Southern Indian architecture, sculpture and painting. In spite of a large variety
of applications, this arch almost always consists of a pair of pilasters
supporting a pointed or cusped arch with makaras at the ends, flame-like tufts
on the sides and a yali head at the apex; a fanciful pyramidal tower sometimes
rises above. Arches of this type are employed as niches in temple walls,
parapets and towers, surrounding divinities and other celestials. There is often
a tendency to exaggerate the fierce expression of the yali head, as is apparent
on the arched ends of gopura roofs. Inside the temple, such arches are
273

sometimes carved in shallow relief to draw attention to donor figures and

important deities. Nor is the appearance of these arches limited to the religious
context; palace architecture makes use of exactly the same devices for openings
and recesses. Doorways and windows in this context are provided with
pointed or cusped arches, often encrusted with thick plasterwork, replete with
bird and yali motifs.
Similar frames are also employed at a smaller scale. Finely worked ivory
panels show courtiers beneath cusped arches intended to suggest palace
settings. In another context, the same arches evidently refer to temples, as in
the miniature ivory panels carved with divinities. Cusped arches in brass
illuminated by oil lamps serve as prabhavalis at temple doorways; diminutive
bronze frames inserted into pedestals surround processional images of gods
and goddesses. This use of the arch to emphasise figures also extends to
painting. Central panels in both ceiling compositions and cotton hangings
present deities standing or seated within pointed or cusped frames. The same
motifs occur in textiles with courtly subjects. In the painted hanging in the
AEDTA Collection, Paris, for instance, arches suggest the halls of a palace
within which a ruler is repeatedly portrayed together with his retinues.
Figural topics are also used as unifying themes, forging links between
architecture, sculpture and painting. Portraits of royal personalities appear as
major compositions on granite piers and plastered parapets and towers; they
are also cast in metal and then installed in front of temple sanctuaries. Though
these figures hold their hands together humbly in devotion, regal status is
conveyed by crowns, jewels, costumes and weapons, also by attendant
courtiers and women. Similar figures in arched settings occur on ivory caskets
and brightly printed cloths. Such scenes must have formed part of mural
compositions in royal audience halls and sleeping chambers, but no such
paintings have been preserved other than those in the Setupati palace at
Ramanathapuram. Groups of royal personalities are also incorporated into
religious architecture, as is obvious in the elaborate portrait galleries of temple
halls and corridors, some of which, as in the Pudu Mandapa at Madurai,
present visual dynastic histories. Royal worshippers appear in painted
compositions, often as accessory and diminutive characters beside the principal
deity.
Such royal figural conventions are by no means confined to kings and
courtiers: gods and goddesses, too, wear royal costumes and display courtly
regalia. In this way, the visual arts bridge the worlds of kings and gods. Often
there is no iconographic distinction between terrestrial and celestial settings;
both are framed by the same arches. The repeated accent on coronation and
marriage scenes reinforces the stately component in religious imagery. The
enthronement of Rama, for example, serves as a prototype for all coronation
scenes in Southern Indian sculpture and painting. In a frequently repeated
274

CONCLUSION
composition, the god is seated on a throne together with Sita, with an arch
above to indicate the palace at Ayodhya. The celestial couple is accompanied
by Rama's brothers, the monkey allies and rejoicing gods who are shown
more like courtiers than celestials. In spite of the legendary nature of the topic,
the atmosphere is manifestly noble. Enthronement compositions form part of
the decor of actual palaces, such as the plaster tableau of Rama over the
Nayaka throne in the audience hall at Thanjavur; painted cloths with the same
topics were probably unfurled in audience halls on ceremonial occasions.
Marriage scenes are similarly royal in character. Carved and painted
matrimonial groups illustrating local legends play a significant role in temple
art. The marriage of Minakshi and Sundareshvara, for instance, is repeated
throughout the Madurai complex, both on columns and ceilings. As in
enthronement scenes, the god and goddess are represented as king and queen,
decked in courtly crowns, costumes and jewels.
The last of the three unifying themes introduces the mythical yali, a beast
that recurs throughout the architecture, sculpture and painting of the period.
Yalis constitute a significant component in temples and palaces, on basement
friezes and balustrades, piers and columns, niches and arches. This most
pervasive of all motifs seems to have been imbued with a particular purpose,
judging from the locations of these animals at entrance and summit, the two
most ritually vulnerable points in temples and palaces. They are also associated
with the act of support, being carved at the bases of columns and pilasters, as
well as on the brackets carrying beams and ceiling slabs. Yalis communicate an
unmistakable energy through their demonic eyes and fangs, and their tensely
crouching, springing postures. They are often ithyphallic, thereby confirming
their magical potency.
The appearance of such beasts is by no means confined to architectural
settings. Yalis were carved and cast in countless miniature aspects to become a
popular theme, especially in objects designated for courtly use. Tiny leaping
animals appear on chiselled handles and hilts of ceremonial weapons;
crouching animals are utilised for the feet of caskets and thrones.
THE ARTISTIC LEGACY
Though the survey presented in this volume does not extend beyond the
eighteenth century, this cutoff date does not signify the demise of the arts in
Southern India. The artistic legacy of the Vijayanagara and Nayaka periods
may best be estimated by considering how this tradition survived into later
times.
The renewed fortunes of several local dynasties in the nineteenth century led
to the revival of large-scale building projects. The Wodeyars, who were
restored to the throne by the British, sponsored temples at Mysore and nearby

Nanjangud; the Marathas, who similarly enjoyed British protection, built

extensively at Thanjavur and Kumbakonam. Certain religious institutions
enjoyed sufficient income from their estates to ensure continuity of religious
rites and maintenance of buildings and art works. Temples at Tiruvannamalai
and Chidambaram, for instance, were substantially renovated in the nineteenth
century, during which their focal shrines were entirely rebuilt; the same is true
at Tirumala and Srisailam in the present century. That this renewal process is
ongoing is demonstrated by the tower soaring above the southernmost gopura
at Srirangam, a structure founded by the Nayakas, but which was finally
completed only in 1987. In these and comparable projects, architects and
masons display a conservatism that fulfils the orthodox approach of their
predecessors.
One development that could not have been anticipated in earlier times is the
widespread dispersal of Southern Indian traditions. Shrines erected by the
Tamil communities of Sri Lanka from the eighteenth century onwards are
typically Southern Indian in style. That similar temples were built elsewhere in
the Subcontinent is revealed by the sanctuary dedicated to Ranganatha erected
in 18 51 at Brindavan in Northern India. This tendency has continued into the
present century and is now a global phenomenon. Temples in the Southern
Indian manner are currently in use for worship all over the world, from
Pittsburgh and Malibu to Durban and Singapore.
A vibrant sculptural heritage accompanies this architectural heritage.
Temple walls and towers continue to be cloaked in polychromed figures, but
these tend to be executed in moulded cement since masonry techniques have
suffered an overall decline in the last two centuries. A newly awakened interest
in stone carving, resulting in a conscious revival of past forms, has been
stimulated by the growth of art colleges in the region, as at Mamallapuram.
Bronze-casting has also dwindled, but not entirely died out. As with temple
architects, metalworkers in the nineteenth century were committed to
repeating earlier models, a situation that has not altered in contemporary
bronze workshops, like that at Kumbakonam.
In contrast, striking changes have transformed the pictorial arts over the last
two centuries. While it is true that temples continued to be adorned with
somewhat conventional religious paintings under the Wodeyars and Marathas,
the rulers of these two dynasties were also responsible for fostering entirely
new schools of painting. Iconic forms and techniques familiar from temple
walls and ceilings were often presented in a size and format influenced by
European framed oil paintings. The brightly toned and occasionally encrusted
compositions of Mysore and Thanjavur represent a spectacular efflorescence in
Southern Indian painting. Such compositions are executed on linen mounted
on board or on mica, often with glass inlays and gilded paste to create richly
gleaming textures. Miniature paintings on paper are also known in comparable
276
CONCLUSION
styles, such as the illustrated Ramayana sets produced for Krishnaraja

Wodeyar III in the early nineteenth century. A fascination with things
European pervades these altar pieces and manuscripts: Neoclassical buildings,
British soldiers in military formations, and winged angels holding garlands are
common motifs. European devices such as perspective and shading are
integrated with indigenous practice. But this painting tradition did not survive
the nineteenth century, being supplanted by cheaper, more easily reproduced
coloured prints.
Not unlike painting, later royal architecture in Southern India also exhibits
considerable creativity in the nineteenth and early twentieth centuries. The
process of stylistic synthesis identified in the courtly buildings of the Rayas
and Nayakas was sustained in later times. The restored Wodeyars, for
instance, erected several palaces in Mysore, including the Lakshmi Vilas
designed by the British architect Henry Irwin in 1897. This residence
incorporates elements derived from disparate traditions. The cylindrical
columns with cusped arches and exuberant plasterwork are typically Southern
Indian; so, too, the ivory and silver doors and the wooden panelled ceilings.
The cast-iron columns and stained-glass ceilings, however, are entirely novel.
Their appearance in the Mysore palace testifies to a spirit of creativity and a
quest for technical innovation that have animated architecture and the arts in
Southern India since Vijayanagara times.
177

BIBLIOGRAPHICAL ESSAY
The purpose of this essay, which follows the layout of the sequence of chapters, is to
list the most important bibliographical references for each topic. Publications are cited
by author(s), or by city in the case of certain exhibition catalogues, and date of
publication. More complete informations is given in the Bibiography (pp. 283-94).
Only works in European languages appear.
The best bibliographical starting point for Southern India under Vijayanagara is
Rajasekhara (1985), who has compiled the largest number of publications dealing with
the era, including pertinent archaeological and epigraphical sources; unfortunately,
there are no subdivisions according to subject. A better organised, though somewhat
select bibliography is the essay included in Stein (1989:147-51). Here, however, there
are only occasional references to studies on architecture and art.
I INTRODUCTION
No comprehensive works are yet available that satisfactorily encompass the history of
building, sculpture and painting in Southern India during the Vijayanagara and
Nayaka periods. Publications that may appear at first to offer extensive treatments,
such as Saletore (1982) and Rajasekhara (1983), are in fact mostly concerned with
monuments at the Vijayanagara capital. Articles and chapters in general surveys
provide only the barest introduction to the subject: Sarma Rao (1946-7), Goetz
(1959:188-93), Bussagli and Sivaramamurti (1971:264-9), Huntington (1985x115. 23-5)
and Harle (i986:chs. 23-4). The somewhat summary coverage in these publications
does not mean that Southern Indian buildings and art works from this era have always
been unappreciated. Pioneering studies are by Fergusson (1876), Chisholm (1876,
1883) and Gopinatha Rao (1914-16).
The potential of Southern India in the centuries under review has been recognised
for some time now by scholars in disciplines other than art history. Studies focusing on
economic and social history include Stein (i960, 1975, 1978, 1980, 1982, 1992),
Appadurai (1977), Karashima (1984, 1992), Karashima et al. 1988, Appadurai-
Breckenridge (1985), Ludden (1985), Ramaswamy (1985a, 1985b), Arasaratnam (1986),
Rudner (1987) and Subrahmanya (1990). Religious traditions are examined in Welbon
and Yocum (1982), Fuller (1984), Harman (1989), Hudson (1993), Michell (1993) and
Verghese (1995). An appraisal of contemporary Islam and Christianity is offered by
Bayly (1989). Southern India's courtly culture is examined by Appadurai-Breckenridge
(1978), Dirks (1987) and Narayana Rao, Shulman and Subrahmanya (1992). An
unpublished work of interest here is Sridhara Babu (1975).
Mention should be made of studies on monuments and art works excluded from the
present survey. Mosques and tombs are discussed in Shokoohy (1991, 1993); relevant
epigraphs are provided by Desai (1989). Wooden architecture and sculpture are treated
in Kalidos (1989) and Michell (i992d). Export cloths are described in Irwin (1956),
Irwin and Brett (1970), Jouxis (1970) and Gittinger (1982). Later mural traditions in
the Kannada zone are mentioned by Karanth (1973), Rao and Sastry (1980) and
278

Rajasekhara (1982). Appasamy (1980a, 1980b) is one of the few scholars to look at the
paintings on wood and glass from the Tamil zone.
2 HISTORICAL FRAMEWORK
There is no shortage of literature on Southern Indian history from the fourteenth-

eighteenth centuries and several recent studies have already been mentioned. The basic
surveys of the Vijayanagara empire are Sewell (1900), Krishna Sastri (1911-13),
Krishnaswami Aiyangar (1921, 1936), Heras (1927), Venkataramanayya (1933, 1935).
Saletore (1934), Mahalingam (1940, 1951), Krishnaswami (1964), Venkata Ratnam
(1972), Subrahmanya (1973), Rama Sharma (1978, 1980), Stein (1984, 1985, 1989),
Dikshit (1988) and Nagaraju (1991).
Works that focus on successor states such as the Nayaka kingdoms include
Rangacharya (1914), Puttaiya (1923) Sathyanatha Aiyar (1924), Subrahmanian (1928),
Venkatesan (1928), Vriddhagirisan (1942), Srinivasachari (1943), Somasekhara Sarma
(1948), Hayavadhana Rao (1948), Sathianathaier (1956), Swaminathan (1957), Krish-
naswami (1964), Ramesh (1970), Chitnis (1974), Devakunjari (1979) and Sampath
(1980).
Epigraphic materials provide the primary data for historical studies. The main serial
publications are Annual Report on South Indian Epigraphy, Annual Report of the
Mysore Archaeological Department, Epigraphia Carnatica, Epigraphia Indica and
South Indian Inscriptions. Additional inscriptional information relevant to the period
is found in Sewell (1884, 1932), Rangacharya (1919), Vijayaraghavacharya (1930-8),
Panchamukhi (1941-73), Filliozat (1973), Gopal (1985-90) and Patil (forthcoming).
Indigenous literary sources relevant to the period are discussed and translated by
Krishnaswami Aiyangar (1919), Rangasvami Sarasvati (1926), Raghavacharyulu (1929-
30), Raghavan (1940), Nilakanta Sastri and Venkataramanayya (1946), Panchamukhi
(1953), Krishnamurthy (1988) and Wagoner (1993).
3 TEMPLE ARCHITECTURE: THE KANNADA AND TELUGU ZONES
No comprehensive work is available for temple architecture in Southern India during

the Vijayanagara and Nayaka periods. Earlier architectural traditions in the Kannada
and Telugu zones are treated in Srinivasan (i97i:ch. vii), Huntington (i985:chs. 21,
22), Harle (i986:chs. 18, 22) and Patil (1992). For temple architecture and sculpture of
the Hoysalas and Kakatiyas, see Narasimhachar (1917, 1919), Rama Rao (1966),
Gopalakrishnamurthy (1970) and Settar (1991). For the Chola and later Pandya
monuments of the Tamil zone, see Balasubrahmanya (1971, 1975, 1979), Barrett
(1974), Soundara Raj an (1981) and Meister and Dhaky (1983).
The two volumes of Dhaky and Michell (in preparation) aim at a relatively complete
coverage of Vijayanagara and Nayaka temples; they will include a large selection of
plans and photographs. General overviews of the subject are presented by Srinivasan
(i97i:ch. viii) and Raman (1990). Publications concentrating on the Vijayanagara site
include descriptions of religious architecture: Longhurst (1917), Devakunjari (1970),
Nagaraja Rao (1983, 1985), Fritz, Michell and Nagaraja Rao (1984), Michell (1985,
1990), Filliozat and Filliozat (1988), Settar (1990), Fritz, Michell and Gollings (1991),
Devaraj and Patil (1991a, 1991b, 1993), Dallapiccola, Fritz, Michell and Rajasekhara
(1992), and Dallapiccola, Michell and Patil (in preparation).
Vijayanagara temples in the Kannada and Telugu zones are described in monographs
279

and articles covering a wide spectrum of sites. Kameswara Rao (1976) gives an
overview of the principal monuments in the Telugu zone. Individual temples are
described by Longhurst (1917-18), Krishna (1936), Cousins (1937), Rama Rao (1960-
1), Gopala Rao (1969), Gopalakrishnamurthy (1970), Ramaswami (1976,1981), Sitapati
(1982), Parabrahma Sastry (1982), Gurumurthi (1990), Vasantha (1991), Kamalakar
(1993) and Michell (forthcoming). The temples at Tirupati and Tirumala have attracted
the most attention: Krishnaswami Aiyangar (1940-1), Viraraghavacharya (1953),
Padmavati (1963), Subrahmanya Sastry (1981), Ramesan (1981) and Raman (1985).
Temple architecture in the Kanara district is a separate topic: see Cousens (1926),
Gururaja Bhatt (1969, 1975), Ramesh (1972) and Srinivasan (1975).
Little information is available for the religious architecture of later dynasties in the
Kannada zone, other than incidental references to monuments contained in the
historical works already noted. Jois (1991) makes preliminary remarks on the Nayaka
temples; the Gowda and Wodeyar monuments of Bangalore are mentioned in Hasan
(
Much valuable information on religious monuments is contained in archaeological
series: Annual Reports, Archaeological Survey of Mysore and Annual Reports of the
Archaeological Department of His Highness the Nizam's Domains; see also the
compilation of Cousens (1900). The Census of India 1961: District Gazetteers for
Karnataka and Andhra Pradesh include useful, though summary descriptions of
monuments in the 'Places of Interest' section at the end of each volume.
4 TEMPLE ARCHITECTURE: THE TAMIL ZONE
Perhaps because of the scholarly focus on Chola and Pandya monuments, there is an
overall deficiency of attention to religious architecture in the Vijayanagara and Nayaka
periods; not one of the publications mentioned here concentrates exclusively on these
later centuries. Jagadisa Ayyar (1920) briefly notices many of the complexes discussed
in this chapter; a fairly complete list of religious sites is given by Sewell (1882). A
standard reference, though unreliable in terms of architectural history, is the set of
volumes comprising the Census of India 1961: Vol. IX Madras, Part D, Temples of
Madras State.
A number of studies concentrate on individual monuments: Vananamalai Pillai
(1929), Balasubrahmanya (1931), Pillay (1953), Gravely (1959), Harle (1963), Hari Rao
(1967, 1976), Auboyer (1969), Kumara Raj (1974), Raman (1975), Satyamurti (1978),
Swamy (1979), Devakunjari (1979), Raghupathy (1983), Jeyechandrun (1985) and
L'Hernault, Pichard and Deloche (1990). Among the unpublished dissertations of
interest are Chandrakumar (1983) and Singh (1992).
Temple architecture in adjacent Kerala is reviewed by Soundara Rajan (1974) and
Sarkar (1978).
5 PALACE ARCHITECTURE
In spite of the pioneering survey of Reuther (1925), there is a dearth of publications

dealing with royal monuments, particularly those in Southern India. An overall
perspective for the Vijayanagara period is attempted by Michell (1992a).
Military and courtly monuments at Vijayanagara are noticed in many of the
previous citations. Additional information is provided by Heras (1931), Sandanandan
(1964-5), Goetz (1966), Fischer (1985), Patil (1985), Fritz and Michell (1987, 1991),
280

Blurton (1989), Michell (1992b and 1992c) and Davison-Jenkins (1995). Works dating
from the 1980s onwards take into account the excavations at the site. The
interpretation of Vijayanagara's courtly monuments proposed by Narasimhaiah
(1992) is unconvincing.
There are no specialised studies on Nayaka palaces, but descriptions of the royal
complexes at Gingee, Thanjavur and Madurai may be found in Chisholm (1876),
Garstin (1878), Cox (1894), Toy (1957), Devakunjari (1979), Sundara (1987) and
Michell (1991). For the palace at Ramanathapuram, see Nagaswamy and Ramaswami
(i979)-
An idea of the Bahmani origins of the Southern Indian courtly style may be had
from Yazdani (1974), Desai (1974), Schotten-Merklinger (1981), Michell (1986b) and
Michell and Eaton (1992).
6 SCULPTURE
Sculpture in Southern India during these centuries has yet to form the subject of an
independent enquiry. Krishna Sastri (1916), Suresh (1995) and Dallapiccola and
Verghese (in preparation) provide overall introductions to iconic forms current in the
region during this era. Portrait sculptures are separately treated by Aravamuthan
(1931), Ramaswami (1979) and Rao (1992). Hurpre (1986, 1989) examines details of
costumes and jewels in Nayaka art.
Temple carvings are described in many of the works already cited; additional
information may be found in Heras (1924, 1926), Nagaraja Rao (1979), Michell
(1986a), Deloche (1987), Verghese (1991) and Visvesvara (1993)- Bronzes belonging to
this era are discussed in Ganguly (1915), Hadaway (1922), Nagaswamy (1979), Males
(1979), Sivaramamurti (1981), Dye (1982), Fickle (1983), Dehejia (1988) and Abdul
Majeed (1992). Both stone and metal sculptures are illustrated in a number of
exhibition catalogues: Coomaraswamy (1923), Kramrisch (i960, 1981), Srinivasan
(1963), Michell et al. (1982), Providence (1985), Welch (1985), Goswamy (1986),
Washington (1987) and Pal (1989).
Ivories are discussed by Willetts (1963), Lynch (1987) and Okada (1987). Catalogues
illustrating ivory figurines and panels include New York (1982), Washington (1985)
and Stockholm (1987). For steel weapons, see Walhouse (1878), Grancsay (1937),
Goetz (1950), Stone (1961), Rawson (1969), Pant (1980) and Ricketts and Missillier
(1988).
7 PAINTING
No exhaustive survey of painting in Southern India exists for this period, though
overviews are offered by Sivaramamurti (1968, 1985), Chaitanya (1976), Gururaja Rao
(1983) and Dallapiccola (forthcoming). Most publications tend to focus either on mural
traditions in temples, or on paintings in public and private collections. An idea of the
literary sources for the paintings, as presented in local texts and mythological
compendia, may be had from Das (1964), Kulke (1970) and Shulman (1980).
Painted temple ceilings in the Kannada and Telugu zones are discussed by Kotraiah
(1958), Karanth (1973), Sivaramamurti (197$) and Sastry (1983). The paintings at
Lepakshi have been studied for some time: Sivaramamurti (1936, 1937), Kramrisch
(i937)> Gopala Rao (1969), Gopalakrishnamurthy (1970) and Pachner (1985).
Temples of the Tamil zone preserve many examples of ceiling and wall paintings.
281

Those belonging to the Vijayanagara period are described in detail in an unpublished

work by Thomas (1979). Later paintings are described by Ramachandran (1934),
Paramasivan (1936), Dessigane, Pattabiramin and Filliozat (i960), Chandramurti
(1971), Chitra Viji (1978, 1979, 1980), Nagaswamy (1980, 1982, 1986), Kasinathan
(1988-9) and Nanditha Krishna (1989).
Though murals in Kerala temples and palaces fall outside the scope of this study,
reference may be made to Chitra and Srivinasan (1940), Sivaramamurti (1968),
Kramrisch, Cousins and Poduval (1970) and Coffman-Heston (1988).
Painted textiles from the Coromandel coast are examined in Hadaway (1917), Irwin
(1956, 1959), Hall (1979), Varadarajan (1981, 1982), Gittinger (1989) and Hurpre
(forthcoming). Catalogues of museum collections and specialised exhibitions of textiles
include Irwin and Hall (1971), Talwar and Krishna (1979), Gittinger (1982), Nabholz-
Kartaschoff (1986) and Jain and Aggarwala (1989).
Painted manuscripts and albums from the different regions of Southern India are
described in Mittal (1969, 1985), Archer (1970), Appasamy (1980a), Guadalupi (1985)
and Jakimowicz-Shah (1988). Among the exhibition catalogues with paintings on
paper are Murray (1979), Madison (1984), Ehnbom (1985), Welch (1985), Goswamy
(1986), Leach (1986), Stockholm (1987) and Nanditha Krishna (forthcoming).
Examples in British collections are listed in Narayanan (1986). Painted portable shrines
are illustrated in Cimino (1977), Mallebrein (1984), Mode and Chandra (1985) and
Harle and Topsfield (1987).
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Architecture and Art of Southern India PDF

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George Michell provides a pioneering and richly illustrated introduc-

tion to the architecture, sculpture and painting of Southern India under

Cambridge Histories Online © Cambridge University Press, 2008