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Introduction )
KKI
vestibule in front of the gūdhamandapa-divided into three main sections, open on three sides, and having its roof supported by two rows of four pillars each. A main entrance to the sanctum is in the middle of the wall of the gūdhamaņdapa covering the western side of this Navachokī. The entrance has a highly ornamental doorframe, the sidewalls adorned with different relief-carvings and ornamental big projecting niches ( khattaka ) on each side. The entrance leads into the gūdhamaņdapa or the hall adjacent to and in front of the main sanctum. On two sides (north and south) of the gūdhamandapa are two trancepts (vestibules or open porticos) reached by a flight of few steps from the level of the courtyard. Thus the gūdha. maņdapa or so to say, the shrine itself has three entrances, the two entrances from these trancepts also having ornate door-frames; the pillars of the trancept are also adorned with reliefs of gods and goddesses.
The sanctum, the gūdhamaņdapa (with the trancepts) and the navachokī in front rest on a common platform with basement mouldings, the platform being of almost the same level as that of the corridor. The Rangamandapa whose floor is almost on a level with the courtyard, is a separate structure joined with the Navachoki by a rectangular ceiling supported by a row of four extra pillars, the ceiling being divided into three sections or bays. The porticos to the north and south of the Rangamanda pa extend beyond the line of the two trancepts of the gūờhamaņdapa, and almost fill up the space of the open courtyard, leaving very little space for circumambulation of the whole shrine. This shows that either the whole Rangamaņdapa did not belong to the original plan or at least its porticos were later additions. Literary evidence also supports the above view. Přthvīpāla, a minister of Kumārapāla and a descendant of the family of Vimala sāha, is said
