8. Summary of the Kriya-pada of the Isanasivagurudeva-paddhati

[English Summary of the thirty chapters of the Kriya-Pada of the Isanasivagurudeva-paddhati]

Part II Uttarardha Volume III Kriyapada The Uttarardha of Isanasivagurudeva-paddhati is divided into two, namely, Kriyapada and Yogapada. Kriyapada is the large in volume and content. As the name itself signifies, Kriyapada is about different types of Kriyas or rites and rituals. Kriyapada involves 64 Patalas. It begins with the traditional invocation- Mangalacarana using appropriate hymns in praise of Lord Siva, Sakti, Ganesa, Sudhavidya and Vagdevata. This Pada deals exhaustively with Mantras pertaining to Mantrapada, many kinds of kriyas, modes of temple worship, Vastusastra related to human dwellings as well as palaces, temples, idols (Vigrahasastra), renovation of temples, Devapratistha, expiatory rites and a host of other Kriyas or Karmas. Patala 1:- Sivasadbhavanadhikara, Agamapramanyastha nadhikara, Tattvamatrkadhikara and Vastunirdesadhikara are the constituent units of this Patala. Here the author describes Lord Siva as the supreme embodiment of all virtues, the perpetuator, the omnipotent, omnipresent and omniscient. According to the author, Siva permeates everything. Lord Siva is also conceived as the object leading to knowledge through Pratyaksa, Anumana and Agama paths. To the author, Lord Siva reigns as the one potent being as against all other powers- totally distinct and unique. The glory of Lord Siva is described 103

in Slokas 6, 7 and 9. In ancient Indian philosophy and thought (Vaisesika, Samkhya, Vedanta, Carvaka, Jaina, Mimamsa), Siva is unmistakably considered as the creator of the universe. This idea finds added assertion in this Patala. In order to establish the authority of the Agamas as a Tantric treatise, the author quotes several examples showing its Saivaite origin (Sivodbhava). The Patala also refers to ever so many Tantric texts all of which assert again and again the existence of Lord Siva as the supreme being. Similar to the description given in the initial part, Samanyapada, here again the author describes 16 Svaras and 50 Vyanjanas. Moreover, he elaborates on the Tattvas and their many-sided meanings and significance quoting Tattvasiddhis, Tattvaprakasa, etc. It is with yet another emphatic assertion of Lord Siva's omnipotence that this Patala concludes³. Patala 2 :- Pasuvicaradhikara, Pasavicaradhikara, Pativicaradhikara, Saktivicaradhikara, Vicarapadardhadhikara and Kriyacaryapadadarthadhikara are the constituent units of this Patala. Here the author treats in detail the six organs in Saivagama - Pasu, Pasa, Pati, Sakti, Vicara and Kriyacarya. While presenting different concepts and ideas, the author gives due consideration to the related concepts in several Darsanic texts before coming to his own conclusions. The above ideas are clarified through Slokas 2, 10 and 11. Later, the author discusses the Pasa concepts, Malam, 104

Karmasiddhanta and its branches; the supremacy of Lords Siva as revealed through Pati and Saktivicara, the 16 sub divisions of the Sakti concepts and explains the 26 Margas for the ideal life of Purusa. The above-mentioned are described in Slokas 21, 37 and 38. Kriyacarya handles the Nitya, Naimittika and Kamya rites and rituals. The author concludes this Patala with the emphatic assertion that the six Angas of Saivagamas form the very essence of Saivatantra. Patala 3 :- Snanacamanadhikara, Sakalikaranadhikara, Kalabhedenasavitridhyanabheda, Dasadiktarpana, Dikpatitarpana, Agneyasnanadhikara and Aindravayaviadisnanavidhis constitute the third Patala. This Patala mainly focuses on the Nityanusthanas, Soucakriyas, Praksalananiyamas, Dantadhavanakriyas, Bhasmalepanavidhis, Sandhyavandanadiprarthanas, Tarpanavidhis and Abhisekavidhis. The author says that Aghamarsanasnana absolves the Sadhaka from all sins and that the Acamanakriya accompanying Ahamarsana snanamantra is supposed to have very special virtues. Next, the author explains the three ways of Suryaradhana, during Prabhata, Madhyahna and Sayahna Sandhyas. It is the image of Savitri, the consort of Surya, who has to be worshiped on these three occasions. This is explained in Slokas 65,66 and 67. Pitrtarpana is an indispensable part of Sandhyavandana. Dasadiktarpana and Dikpatitarpana pertain to the ten directions (Dasadiks), their presiding Devatas (Adhisthanapalakas), 105

Jalatarpanadhyanas, Stutis and other Mantras to be practised and performed for their propitiation. The next step after the ceremonial bath, namely, Agneyasnana and Aindravayavyadi snanavidhi are explained. The Patala ends in Sloka 127 with a description of the importance of the several Vidhis explained before. Patala 4 :- Bhutasudhyadhikara and Atmasudhyadhikara are the units of this Patala. The Patala also highlights the importance of maintaining Sarirasuddhi and Manasikasuddhi (Physical and Mental Cleanliness). Only a person who has attained the Manas uddhi through Yogakriyas is entitled to become a Sadhaka. This purification cleans the body, ennobles the mind, keeps off diseases and balances the mind. The author concludes this chapter in Sloka 43 on an advisory note by emphasizing the importance of having Manassuddhi (mental purity) before embarking on any activity 40. and Patala 5 :- The fifth Patala consists of ten aradhanakriyacentric units. They are Asanadhikara, Avahanadhikara, Arghyavidhi, Padyacamanadhikara, Snanadhikara, Vastrabhusanadhikara, Gandhadhikara, Puspadhikara, Dhupadipadhikara Nityanaivedyavidhis. Asanadhikara describes three classes of PujasSrestha, Madhyama and Adhama. Srestha has 16 Upacaras; Madhyama has 10 and Adhama has 5. The details of the above are given in Slokas 1 to 15. These Slokas also include the details of Sadpitha concept of 106

worship. Avahanadhikara provides details of many modes of invoking the Devatas in the form of idols or through Sankalpa with five Avahanamantras, namely, Stapana, Sannidhapana, Sannirodha, Amrtikarana and Avakunthana. Two types of oblations are described in Arghyadhikara - Samanyarghya and Visesarghya. Samanyarghya comprises the oblations performed without there being fortified by Mantras. Visesarghya mans the oblations fortified by Mantras. In Saiva oblations, six or eight types of Arghya materials are used. Slokas 35, 36,37 and 38 provide details of Samanya and Visesarghya vidhis with reference to authoritative texts like Brahmasambhu, Matanga, etc. The sipping of the purified water which forms an integral part of the procedure is described in Padyacamanadhikara. Snanadhikara describes the different modes of bathing of the deity in the form of idols, pictures and in other conceptions. In Vastrabhusanadhikara, the different ways of decorating the idol with appropriate clothes and other embellishments are described. In Gandha-puspa-dhupa-dipadhikaras, the worship of the idols with incense (Candana); Puspa (oblations with different kinds of flowers to the liking of the particular deity), Dhupa (Smoking the idol with Dasanga dust), Dipa (worship with lamps) is discussed. Naivedyadhikara provides details of the daily Naivedyakrama 107

for the deities. There exist two schools of thought among authorities as to the number of Upacaras. One school holds it as 25 and the other as 36. This is explained by the author in Slokas 135 & 140. Patala 6 :- The sixth Patala has five branches, viz., Naimittikakamyavidhi, Upacarabhedanapujabhedas, Matrkanyasa, Panjabrahmasvarupanyasa and Mantrodharadhikara. Stanza one of the Patala unveils the six ritualistic modes (Avasta bhedas) like Mantra, Mudra, Homakunda, Mandala, Dravya and Sadhaka. They form the corner stones of Tantric rites. Each one of them is dealt with exhaustively. The paramount importance of Mantra is illustrated in Sloka 3. In addition, the Patala provides insight into the relevance of Pranavamantra; the description of Matrkaksara which stands for Goddess herself (Lipidevata), the special effects of the Mantric words Namah, Svaha, Vausat, Vidhmahe, Dhimahi, Pracodayat etc; and also their usage and benefits to be obtained from them as well as the evil impact when misused. Patala 7 :- This Patala is a short one concerning Dasamudradhikara and Pancamudradhikara. They centre round the different Mudras employed in the course of worship. By Mudras is meant the symbolic gestures with the fingers conveying the different limbs of the Devata and embellishment (Bhusanas) of the Devata. The author quotes the Saivagamas to emphasis the importance of Mudras 108

in worship. He goes on to explain the different types of Mudras pertaining to Surya and Siva, the Anganyasas and the differences between them. Patala 8 :- This portion deals with the different types of Homakundas, Cakras and Padmas pertaining to Balitarpana and Tantric Yantras of different colours and sizes. The related Adhikaras are Caturasradhikaras, Kundadhikaras, Bhadrakadhikaras, Sarvatobhadradhikaras, Cakrabjadhikaras, etc,. The whole Patala is an exhaustive description of Homakundas, their names; Tantric Yantras of varying colours and sizes and their names; Tantric diagrams and their colours; the description of the sacrificial Altar; the relation between Devatas and colours; the different modes of forming Tantric Yantras with metals, jewels, flowers, fruits, creeping plants, etc and their names and their Phalasidhis etc 4². Patala 9 - Through Sruksruvadhikara, Aranividhi, Idhmabarhisamvidhis, Ahutipramanas, Patramana and Patradidravyasuddhis, the author provides exhaustive details on the vessels, required for Homakriyas; the device for creating fire (Homagni), the measurements of the instruments to be used for rituals; the purification process of Homadravyas as well as gold and silver vessels and how the purity of the materials provide corresponding purity to the Sadhaka and Agni. 109

Patala 10 :- The tenth Patala deals exclusively with Ankurarpanavidhis. Ankurarpana, which has already been referred to in Samanyapada, finds exhaustive expression in this Patala. Diksa, the preparatory rite to be performed by a priest (Sadhaka) before any important religious ritual is described first in this Patala. Diksa has to be conducted on the bank of a river, temple, cattle shed (Gosala), Asramas or in the house itself where the Yaga is performed. After Diksa rites, the important ritual Ankurarpana is performed. This is held five, seven or nine days before the start of the main Diksa function. The sowing of specified beans or Dhanyas in vessels or Palika having specific measurements; the names of the Devatas to be worshipped during Ankurarpana and their differing modes of worship are described. And, most importantly, the result of Yajnakarma is indicated by the nature ofthe sprout of the seeds sown. If they grow healthy, it is a good omen; if they are stunted, expiatory measures will have to be taken. It is the duty of the chief priest to properly understand and do this atonement rite, for the well-being of the person or Yajamana who conducts the Yajna 43. Patala 11 :- Sadhakacaryalaksana deals with the essential prerequisites of the chief priest or Sadhaka and his disciples or Sisyas. For this, the author relies on the authority of the Agamas. People belonging to certain religions and priests belonging to certain classes 110

and castes are considered unworthy to hold these positions. Depending on their place of birth they are classified as Uttama, Madhyama and Adhama. The Patala also specifies the class of priests who should under no circumstances take part in any religious or Puja rite. The author gives exhaustive suggestions and prescriptions for selecting suitable priests or Sadhakas. In these, the author has relied heavily on Agama texts like Mahendra, Vira, Pratisthasamuccaya, Yogasivapaddhati, Vijaya, Manjari, Svayambhuva, Brahmasambhu, Somasambhu, Matanga, Ajita, Santanika, Sarvanjanottara, Para, Vatulottara, Pauskara, Brhatkalottara, Sivadharma, etc, 44. Patala 12:- Surya pujamurti and Avaranamutyadhikara are the constituent units of this Patala. They provide the description of Ganapati, Dvarapalakas, Navagrahadevatas, etc., and their detailed description. The modes of worshipping Navagrahas, especially Surya, the importance of Navagraha and accompanying Parivaras prior to the worship of Lord Siva are emphasised. The description of the Angas, Ayudha and Bhusana also forms an important part of this Patala. Moreover, the Asthamurti concept of Siva, description of Saptamatr concepts, Vastupurusa concepts, Sarasvati, Nandisa, Ganga, Kalindi are also enumerated in this Patala. Lord Siva is given paramount importance in this Patala 45. Patala 13:The 13th Patala describes how Surya is 111

worshipped along with the other grahas as preliminary to the worship of Lord Siva. This is done to remove the impediments in propitiating Lord Siva. The procedure followed here is similar to that of other Puja rites. Two types of Sivalingas, namely, Sthira and Cala (movable and immovable) are described. The mode of making them and the materials to be used along with the Ekavaranapuja of Siva, types of Rudraksa and their peculiarities are also given in this Patala 46 Patala 14 - As the name of the Patala Pancavaranapujavidhi denotes, it is about the description of Pancavaktra Siva, and about the Avaranadevata, and the associated Pujavidhis. Lord Siva in his meditative posture and typical Angabhusana, weapons, Pitha and age are detailed. Parivaras (Ancillary deities), divine mothers, Virabhadra, Ganapati, Skanda, the eight lords of quarters (asthadikpalakas), Parvati, Nandi, Mahakala, etc, are also described 47. Patala 15:- This Patala deals exclusively with Agnikaryavidhi according to Saivagama system. The subjects dealt with are daily Puja vidhis and Agnikarmas. The Trigunas- Satvika, Rajasa and Tamasa - of Agni, the Vaidika, Tantrika and Mantrika Homavidhis in accordance with the Trigunas, the Siva concept of Agni and purificatory rites and their secrets, their Sodasasamskaras (sixteen Samskaras), the variety of ways of Homa depending on the number of flames in the Agni, the daily ritual bath of the Yajamana and other auspicious acts 112

are described in this Patala. In Slokas 1 and 2 can be found quotations from Brahmasambhu and Lalitagama on the descriptions of Agni. Patala 16: - The Patala consists of two units, Samanyadiksadhikara and Samayadiksadhikara. It specifies the Sabija mantras meant for the Diksa of Tantriks and the Nirbija mantras for rulers and the common folk. The Patala emphasizes the importance of Mantras, their relative difference and importance. The sub-divisions of these Mantras are also enumerated. These are included in Slokas 10, 11, 12 and 81. Patala 17 :- In this Patala dealing exclusively with Sadadhvanirnayadhikara, we find explanations of six Anusthanakarmas, visz; Tattvas, Varnas, Mantras, Bhuvanas, Pada and Kala. As ordained by this Patala, there are 36 Tattvas, Varnas standing for the class of letters (Aksaras); 11 Mantras; 225 Bhuvanas; 81 Padas and 5 Kalas. They trace their origin from Saivagamas. Patala 18 - This Patala is known as Nirvanadhikara. As the name signifies, it deals exclusively with the Diksakriyas to be observed by those who intend to achieve Nirvana. In the presence of those who crave for spiritual salvation and for those who long for material prosperity, the Guru himself grants the designed Diksa to the disciple. As part of the ritual, the Guru seeks an explanation of the dreams of 113

the disciple the previous night and interprets them as auspicious or otherwise and suggests remedies for the bad ones. This is followed by a long series of Vidhikriyas like cutting the hair (keeping 8 inch for spiritual salvation and 12 inch for material prosperity). . Other related observances include prayer and Mantropadesa involving the six gunas of Siva. Before imparting Diksa, the Guru also advises the Sisya on the importance of the eightfold restrictions to be observed at all times, which are called Samayas 48. : and Patala 19 The Patala consists of three Adhikaras; Sadhakadiksadhikara, Acaryamahabhisekadhikara Acaryakakamasyanukalpa. As in the previous Patala, this Patala also gives detailed descriptions of Diksa ceremonies and accompanying observances. The subject discussed assumes great importance for the Homacarya. The ceremonies of crucial importance like consecration of the Sadhaka, determining the eligibility of the disciple, pilgrimage, Pujas involving Animadiasthasiddhis, the description of Pujadravyas, the handing down of the official insignia of the Sadhaka, and giving valuable gifts to the Sadhaka as Daksina, form the initial part of the Patala. The Guru thus consecrates the disciple and through several pieces of advice makes him aware of his newfound responsible status. He also remainds him of the importance of strict observance of the Nisthas, as in his new position he has the authority to ordain his disciples 114

to priesthood. Slokas 31, 71 and 90 provide the relevant descriptions. As the above Mahabhiseka ceremonies are very elaborate and expensive, the author prescribes more affordable and less expensive Abhiseka for ordinary people, called Trnacaryavrata. Patala 20: - Prayascittadhikara, as the name itself denotes is about expiatory rites. It is an accepted fact that many omissions and commissions occur during the course of an elaborate ceremony and Prayascita (Expiation) becomes necessary. The author describes the means of atonement for the rectification of the wrongs for the sake of avoiding Dharmabhramsa and ensuring prosperity. The author enumerates the possible omissions and commissions that may occur and prescribes remedies for each one of them. The expiatory rites for errors and improprieties include six types of wrongs in Nirmalya and many forms of Ksetrasuddhi (Desecration of temples) Pariharas. Sloka 1, 19, 20 and 38 need special mention in this context. Patala 21 - The subject of discussion in the 21st Patala is Pavitraropanadhikara. In Ksetrakriyavidhis, Pavitraropana (wearing of the holy thread) has equal importance as Diksavidhi. By Pavitraropana is meant the purification or sanctification of objects, idols; and persons. There are two types of Pavitraropana used on idols. Nityapavitra and Gandhapavitra. The materials to be used and the number of threads to be used for making them are described here. They are respectively 8, 115

18 and 28. The ultimate purpose of wearing them is salvation. Slokas 3, 4, 5, 7 and 8 are narrated by the author quoting authoritative texts and the Vidhis prescribed by them. Patala 22 :- This Patala deals with two unique types of Puja Vidhis not practised these days. They are Vasantapujadhikara and Damanakaparvadhikara. These Pujas are meant for propitiating Kamadeva during Vasanta R.tu. The Pajakriyas are closely linked to the Puranic story of Kamadahana. Lord Siva is said to have a special liking for this Vasantaradhana rite. In connection with this rite, Damanaka plant and Asoka tree assume importance. The author also narrates a Puranic story in connection with this Patala. He goes even to the extent of stating that those who donot perform this Aradhana are enemies of Saivasiddhanta. To establish the point, he quotes extensively from the Tantric text Svacchandabhairavatantra. It is also evident from the story given in this Patala that Kalidasa has tremendously influenced the author. The author describes the nine Saktibhedas of Vasanta. The meditation of Kamadeva and his power is also described. Here Lord Siva is conceived and worshipped as Bhairava. The details of the daily ritualistic rites of Vasantaradhana, its attendant festivities, concluding rites, the Daksina for the priests, etc., are included in this Patala 49. Patala 23:- An entirely new branch of learning revealing the erudition and versatility of the author is dealt with in this Patala, 116

viz;., Bhulaksanadhikara. It pertains to the preliminary rites to be performed on the proposed sites to test and ensure its suitability before constructing temples, installation of idols, performance of sacrificial rites, etc,. Accordingly, lands are divided into Samanya and Sankirna. The classifications are done, takingin to account the topography of the proposed sites, the Caturvarnyaniyamas and the classes and castes they belong to. Depending on the nature and quality of the land, the author classifies them as land for temples, land for residences of Varnasramis, those that are not fit for residential sites, those susceptible to natural disasters like flood, earthquake, storm, etc. The author also refers to some other ritual means for verifying the suitability of the lands for the purpose of the construction of Alayas- divine and human 50. Patala 24:- This Patala also deals with Vastuvidya (Architecture)- related subjects. The basic tenets of Vastuvidya like Sankhuchayadhikara and Anguladividhi constitue this Patala. Sankhuchaya provides details for certain basic measurements of Vastuvidya for which the author prescribes certain easy use devices on the basis of the position, direction and slant of the sun. Anguladhikara is the detailed description of different measurements to map the contours of the proposed construction site. For this, the author is indebted to Maya and Aryabhatta and their authoritative texts. In this context, it may be mentioned that the system 117

of determining time from the shadow of a person standing in the sun was prevalent in Kerala from ancient times. The author in this Patala makes mention of this 51. Patala 25 - The 25th Patala is an exclusive description of : Padavinyasagramapuradilaksana, which describes ways of determining the length and area of a plot of land. For this purpose, the author mentions several measurements using ten different technical terms like Pada (the length of a feet); Sakala (one square foot); Pecaka (Four square feet), Pitha (Nine square feet), etc. The author also gives details of 14 different categories of technical terms and related measurements for the design and construction of villages, forts, residential areas, markets, the capital of the ruler, towns and cities, commercial plots, army cantonments, industrial areas, shops and commercial outlets for the sale of sculptures and handicraft articles. etc,. The author mentions certain sub-divisions also for some of the above categories. Exhaustive details are provided for the construction of temples, Buddhist monasteries, residences of courtesans and devadasis, barbers; armoury, burial grounds, treasury, stables, elephant's pen, kitchen, dancing hall, sports pavilion, etc 52. Patala 26 :- The essential pre-requisites of a temple site, the exact spot for the installation of the idol, the means of testing the suitability of the site for construction of the temple, the duties and 118

responsibilities of the Yajamana or Raksadhikari, the rules and regulations governing the selection of the priest, the ways of determining the most auspicious Muhurtas in keeping with the science of Jyotisa, the worship of the chief priests by eight priests conceived as Asthamurtis, the formal request to be made to the head priest for the installation of Siva idol, etc, are mentioned in detail in the first unit of this Patala. Karsanadhikara details the ways of determining suitable sites for the construction of the temple, earmarking the place for the temple, conducting rites for warding off the effect of evil spirits, etc,. and the most important rite, namely, Karsana or ploughing the land in seven different ways and sowing the prescribed seeds on it. The subsequent units, Salyodharadhikara and Vastutpatyadhikara, deal with associated kriyas like purificatary rites prior to construction of temples, determining of Disas and Upadisas and fixing the stakes for the set - out of the temple structure. This is followed by Puja rites for rectification of Vastudosa. In this connection, the author describes in detail the Puranic concept of Vastu's posture on the land and how Vastu purusa is inseparably linked to the land and how his propitiation is a must before any construction is undertaken 53. Patala 27 :- The Patala deals with matters relating to Vastupuja 119

and ceremonial rites like Isthakanyasa, Garbhanyasa, etc, concerning the construction of temples. They are dealt with under three heads: Vastupujadhikara, Prathamesthadhikara and Garbhanyasadhikara. The worship of Vastu at the site for the temple is an indispensable rite. In this initial ceremony before construction, Vastupurusa is worshipped in elaborate detail. It includes the worship of the limbs and deities residing in them. The measurements of the diagrams divided into varied sets of squares (64, 81), each representing a deity, is described. In addition, the mode of performing the Vastubali also forms part of Vastupujadhikara. In Prathamesthadhikara, the initial function of temple construction, namely, Isthakanyasa, the related excavation work of the earth, its laksanas and measurements are mentioned. The third unit describes the first Kriyas to be performed before beginning the construction of the most important part of the temple, the Garbhagrha, the seat of the deity. The important items of this initial ceremony are the placing of Navaratnas, Panalohas and other holy objects in pits made in a predetermined spot of the proposed Garbhagrha; the details of the above Kriyavidhis; the related Bhudevataradhana, etc,. After these initial Tantric formalities, the next important function is the entrusting of the construction work to the Silpis. All the above pre - construction formalities apply to the construction of 120

palaces, residences of Brahmins and those of commoners 54. Patala 28 - This Patala is a detailed and exhaustive analysis of a variety of subjects pertaining to Vastusastra, involving 21 units. Different types of temples, both Vaisnavaite and Saivaite, and the residences for kings and other castes of Caturvarnya classification are detailed. The author employs the terms Prasada and Vimana to describe large structures having intricate architectural designs. The following is the list of different types of temples, palaces and residences. 1. Temple for Siva, Brahma and Visnu 2. Temples for other Devatas 3. Residences for Brahmins 20 types 32 types 12 types 24 types A. Residences for Kings and Rulers 5. Residences for Vaisyas and Sudras 08 types 96 types Total Each one of these houses is given a separate name and individual identification marks. The author quotes several authorities on Vastuvidya in this context. He underscores the importance of caution and care to be observed for the highly complex and technical science of temple architecture. He also highlights the inter- relation between Gods, man and temple. Each part of the temple stands for the different parts of the human body and its functions, and hence supreme care 121

assumes importance in temple construction. The author makes use of several technical terms for the foundation, Garbhagrha and superstructure in this Patala 55. Patala 29 :- Patala 29 pertains to the construction of the two categories of construction, Jatitara and Jativimana. Jatitara denotes construction of temples and Jativimana, construction of residential structures meant for the four categories of castes. The author in this Patala describes seventy-eight different types of structures. Beginning with Meru and Jatitara, he details 32 types of temples. This is followed by Jativimana where 24 Ksatriya houses and 8 Vaisya, Sudra houses and all their minute details and their mode of construction are narrated 56. Patala 30: - The 30th Patala has seven units dealing with the construction of single and multistoreyed temples and residential homes. Depending upon the number of storeys, they are classified as Uttama, Madhyama and Adhama. Residential houses are themselves sub - divided into Ksudravimana and Jativimana. The Patala specifies the number of storeys for construction of temples for kings, other rulers, princes and servants. It also provides details for Vaisya and Sudra houses, their important architectural components, ancillary details and the related technical terms. The Patala also gives three styles of temple architecture, viz., 122

Nagara, Dravida and Vesara. The author traces their origin to different regions of India. They represent Satvik, Rajasa and Tamasa qualities respectively. In addition, the author states that Nagara is supposed to have originated from the north, Dravida from the south and Vesara from the middle part of India. The author bases this conclusion on an exhaustive study of the authoritative texts on Vastusastra 57.