1. Conclusion (Prākāras)

The prākāra concept as evinced by Kāśyapa Śilpaśāstra involving the division of the temple area into five parts as (i) antar-maṇḍala as innermost area, (ii) antar-hāra, (iii) madhya hāra, (iv) madhya maryāda and (v) mahā maryāda bears the Rājagopura and marks the limits of the sanctified grounds.

Also, the prākāras are not mere boundary walls as far as south Indian temples are concerned. They accommodate within their limits, many pillared halls or pavilions, rooms for storage, resting place for pilgrims and shrine for minor deities. Though their main purpose is to protect the temple, the walls are also rendered elegant and artistic.

The most well known temples of Tiruvannamalai, Madurai, Tiruvaiyaru and Chidambaram stand testimony for the five prākāra constructions. But, the temples of Madurai and Tiruvarur are said to be enclosed by seven prākāras. The Raṅganātha temple at Śrī Raṅgam is a classic example of vast prākāras and this is the only temple at present having the seven prākāra structure.

Tiruvannamalai Prākāras

[Courtesy: These pictures are taken from the web.]

The layout of Chidambaram

[Courtesy: This picture is taken from the book Tillai and Naṭarāja by B. Natarajan, 1994.]

Layout of Madurai

[Courtesy: The layout of the Mīnakṣi temple from the book Indian Architecture (Buddhist and Hindu) by Percy Brown.]

Layout of Śrīraṅgam and the 7 Prākāras

[Courtesy: The 7 prākāra layout is from the book Indian Architecture (Buddhist and Hindu) by Percy Brown.]

The prākāras as seen before constitute a number of śālās and maṇḍapas which enhance the architectural beauty and serve a functional purpose.