Hindu temples and monuments File:Le temple de Virupaksha (Hampi, Inde) (14255857272).jpg|Virupaksha temple at Hampi File:Nandi statue at the Sree Virupaksha temple, Hampi, India.jpg|Monolithic
Nandi statue at the eastern end of Virupaksha Bazaar, Hampi. File:IMG 2765 Inside View of Virupaksha Temple.jpg|Inner courtyard and pillared halls (
mandapas) of the Virupaksha Temple complex, Hampi. File:Hampi, India, Community hall (sabha mandapa) of Vijaya Vitthala Temple.jpg|Ruins of Vijaya Vittala Temple File:Complex of Virupaksha Temple, Hampi (01).jpg|Gopuram of Virupaksha Temple File:Hampi - Uddana Veerabhadra Temple - Hanuman - 2.jpg|Relief of
Hanuman in the court of the Uddana Veerabhadra Temple. The colour blots on the relief are made by priests or devotees with
sindoor. File:2 Frescoe at Virupaksha temple, Hampi, Karnataka,.jpg|Fresco in the temple interior. Virupaksha temple File:1 Frescoe at Virupaksha temple, Hampi, Karnataka,.jpg|Fresco in the temple interior, Virupaksha temple. File:Relief sculpture at temple interior, Virupaksha temple.jpg|Sculpture in the temple interior, Virupaksha temple
Virupaksha temple and market complex The Virupaksha temple is the oldest shrine, the principal destination for pilgrims and tourists, and remains a Hindu worship site. Parts of the Shiva, Pampa and Durga temples existed in the 11th-century; it was extended during the Vijayanagara era. The temple is a collection of smaller temples, a regularly repainted, high
gopuram, a Hindu monastery dedicated to
Vidyaranya of
Advaita Vedanta tradition, a water tank (
Manmatha), a community kitchen, other monuments and a -long ruined stone market with a monolithic
Nandi shrine on the east end. The temple faces eastwards, aligning the sanctums of the Shiva and Pampa Devi temples to the sunrise; a large gopuram marks its entrance. The superstructure is a pyramidal tower with pilastered storeys on each of which is artwork including erotic sculptures. The gopuram leads into a rectangular court that ends in another, smaller gopuram dated to 1510 CE. To its south side is a 100-column hall with Hindu-related reliefs on all four sides of each pillar. Connected to this public hall is a community kitchen, a feature found in other major Hampi temples. A channel is cut into the rock to deliver water to the kitchen and the feeding hall. The courtyard after the small gopuram has
dipa-stambha (lamp pillar) and Nandi. The courtyard after the small gopuram leads to the main mandapa of the Shiva temple, which consists of the original square mandapa and a rectangular extension composed of two fused squares and sixteen piers built by Krishnadevaraya. The ceiling of the open hall above the mandapa is painted, showing the Shaivism legend relating to Shiva-Parvati marriage; another section shows the legend of Rama-Sita of the Vaishnavism tradition. A third section depicts the legend of the love god Kama shooting an arrow at Shiva to get him interested in Parvati, and the fourth section shows the Advaita Hindu scholar Vidyaranya being carried in a procession. According to George Michell and other scholars, the details and colour hues suggest all the ceiling paintings are from a 19th-century renovation, and the themes of the original paintings are unknown. The mandapa pillars have outsized
yalis, mythical animal melding the features of a horse, lion and other animals with an armed warrior riding it—a characteristic Vijayanagara feature. The sanctum of the temple has a
mukha-linga; a Shiva
linga with a face embossed with brass. The Virupaksha temple also has smaller shrines for two aspects of Parvati-Pampa and Bhuvaneshwari to the north of the main sanctum. Bhuvaneshwari shrine is of Chalukyan architecture and it uses granite instead of pot stone. The compound has a northern gopura, smaller than the eastern gopura, that opens to the Manmatha tank and a pathway to the river with stone reliefs related to the
Ramayana. To the west of this tank are shrines of Shaktism and Vaishnavism traditions, such as those for Durga and Vishnu respectively. Some of the shrines on this pilgrim's path were whitewashed in the 19th century under orders of the British India officer F.W. Robinson, who sought to restore the Virupaksha temple complex; whitewashing of this cluster of historic monuments has continued as a tradition. According to local tradition, the Virupaksha is the only temple that continued to be a gathering place of Hindus and frequented by pilgrims after the destruction of Hampi in 1565. The temple attracts large crowds; an annual
fête with a chariot procession to mark the marriage of Virupaksha and Pampa is held in spring, as is the solemn festival of
Maha Shivaratri. The temple has attracted criticism from tourists for its treatment of resident elephant, Lakshmi, who lives at the back of the temple in a narrow alleyway.
Krishna temple, market, Narasimha and linga The
Krishna temple, also called Balakrishna temple, on the other side of Hemakuta hill, is about south of Virupaksha temple. It is dated to 1515 CE; this part of the Hampi complex is called Krishnapura in inscriptions. In front of the ruined temple is a long market street, also referred to locally as the bazaar. Between the colonnaded stone shop ruins is a broad road that allowed chariots to transport goods to and from the market, and hosted ceremonial functions and festive celebrations. To the north of this road and middle of the market is a large Pushkarani—a public utility-stepped water tank with an artistic pavilion in its centre. Next to the tank is a public hall (mandapa) for people to sit. The temple opens to the east; it has a gateway with reliefs of all ten avatars of
Vishnu starting with
Matsya at the bottom. Inside is the ruined temple for Krishna and small, ruined shrines for goddesses. The temple compound is layered into mandapas, including an outer and an inner enclosure. The compound has two gopuram entrances. Inside, a 25 (5x5)-bay open mandapa leads to a 9 (3x3)-bay enclosed mandapa. The original image of Balakrishna (baby Krishna) in its sanctum is now in a Chennai museum. A modern road passes in front of the eastern gopura, linking Kamalapuram to Hampi. The western gopuram has friezes of battle formation and soldiers. South of the Krishna temple's exterior are two adjacent shrines, one containing the largest monolithic
Shiva Linga and the other with the largest monolithic Yoga-
Narasimha avatar of
Vishnu in Hampi. The Shiva Linga stands in water in a cubical chamber and has three eyes sketched on its top. South of this is the shrine for a -high Narasimha—the man-lion avatar of Vishnu—seated in a yoga position. The Narasimha monolith originally had goddess Lakshmi with him, but it shows signs of extensive damage and a carbon-stained floor—evidence of attempts to burn the shrine down. The statue has been cleaned and parts of the shrine have been restored.
Achyutaraya temple and market complex The Achyutaraya temple, also called the Tiruvengalanatha temple, is about east of Virupaksha temple and a part of its sacred centre is close to the Tungabhadra River. It is referred to be in Achyutapura in inscriptions and is dated to 1534 CE. It is one of the four largest complexes in Hampi. The temple is unusual because it faces north. It is dedicated to Vishnu. In Vijayanagara times, the temple was approached from the river, first past a ceremonial tank then along the market street with a broad road. The temple had an outer gopuram leading into a courtyard with a 100-column hall and an inner gopuram leading to the Vishnu temple. On each side of each pillar in the 100-column hall are reliefs of avatars of Vishnu; other deities such as Shiva, Surya, Durga; scenes of daily life—
rishi, amorous couples, jokers; people in yoga
asanas; people in
namaste poses; and Vijayanagara emblems. The temple gateway shows the Vijayanagara dynastic emblems; a boar from
Varaha, a sword, the sun and the moon. The temple and the market street are ruined but their layout suggests it was a major market with streets provided for chariot traffic.
Vitthala temple and market complex The
Vitthala temple and market complex is over north-east of the Virupaksha temple near the banks of the Tungabhadra River. It is an artistically sophisticated Hindu temple in Hampi, and is part of the sacred centre of Vijayanagara. It is unclear when the temple complex was built, and who built it; most scholars date it to a period of construction in the early-to-mid-16th century. Some of the books mention that its construction began during the time of Devaraya II and continued during the reign of Krishnadevaraya, Achuytaraya, and probably Sadasivaraya and it stopped due to the destruction of the city in 1565. In the front of the stone chariot is a large, square, open-pillared, axial
sabha mandapa, or community hall. The mandapa has four sections, two of which are aligned with the temple sanctum. The mandapa has 56 carved stone beams of different diameters, shape, length and surface finish that produces musical sounds when struck; according to local traditional belief, this hall was used for public celebrations of music and dancing. It is classified as Karakkoil, a temple fashioned after temple chariots which are taken in procession around the temple during festivals. The mandapa links to an enclosed
pradakshina patha for walking around the sanctum. Around this axial mandapa are (clockwise from east); the Garuda shrine, the Kalyana mandapa (wedding ceremonies), the 100-columned mandapa, the Amman shrine and the Utsav mandapa (festival hall). The walled enclosure covers about with colonnaded verandahs lining the compound walls. In the south-east corner is a kitchen with a roof window (
clerestory). Outside the temple compound, to its east-south-east, is a colonnaded market street almost long; all of which is now in ruins. To the north is another market and a south-facing shrine with reliefs of Ramayana scenes, Mahabharata scenes and of Vaishnava saints. The north street ended in a temple honouring the Hindu philosopher
Ramanuja. The inner walls of the temple has friezes containing extensive narration of the Hindu epic
Ramayana. This ruined temple complex is known for its thousands of carvings and inscriptions, its elaborate frescoes depicting Hindu theosophy and its sprawling courtyard laid with gardens.
Kodandarama temple and riverside monuments The Kodandarama temple complex lies near the Tungabhadra River, and is north of Achyutaraya temple. The temple overlooks
Chakratirtha, where the Tungabhadra turns northwards towards the Himalayas. The river banks, considered holy, accommodate a Vijayanagara-era ghat and mandapa facilities for bathing. In front of the temple is a
dipa stambha (lighting pillar) under a Pipal tree, and inside is a sanctum dedicated to Rama, Sita, Lakshmana and Hanuman. Nearby, and continuing until Kotitirtha to its north, are a number of smaller shrines, dedicated to Vitthala, Anjaneya, Shiva and other deities. On the rock face are reliefs of Anantashayana Vishnu (reclining Vishnu creating the cosmic cycle, Ranganatha), friezes narrating the legends of Narasimha and Prahlada, and the twenty-four avatars of Vishnu according to the Puranic tradition of Vaishnavism. Near the river is a rock carved with Shaivism's 1,008 lingas.
Pattabhirama temple complex The Pattabhirama temple complex is in the southern suburban centre outside the sacred centre and the urban core, about from the ASI Hampi museum. It was at the nucleus of economic and cultural activity of this suburb, now located north-east of Kamalapura. The complex, also known as Varadevi Ammana Pattana, was likely built in the early 16th century and dedicated to Rama (Vishnu avatar). The complex has a main temple, a colonnaded courtyard inside an enclosure and a 64 (8x8 square)-pillared and roofed mandapa in front of the sanctum. The complex and the sanctum face east; the normal entrance was through the eastern gopura. The ruins suggest the gopuram had six tiers. The Pattabhirama temple included a 100-pillared hall—likely a feeding hall—attached to the southern wall of the enclosed compound. The pillars have reliefs depicting Hindu themes which include gods, goddesses, a scene from a Hindu text, yoga and namaste.
Mahanavami platform, public square complex The Mahanavami platform, also called the "Great Platform", "Audience Hall", "Dasara" or "Mahanavami Dibba" monument, is within a enclosure at one of the highest points inside the royal centre (urban core). It has ceremonial structures. Reliefs on the south side show musicians and dancers, including female
stick-dancers. The third level reliefs show a battle procession, couples and scenes of common citizens celebrating
Holi (Vasantotsava) by throwing water at each other. Near the great platform is an audience hall, which also probably had a wooden pavilion, evidenced by 100 stone stubs; this too was burnt down. South of the platform is an aqueduct leading water to large, symmetrical, stepped tank made of granite that was excavated by archaeologists in the 1980s. The complex has another large water pool, possibly for water sports and a garden and various mandapa. there is a ruined temple-like monument near the step tank. The Vijayanagara empire built extensive water infrastructures, some examples include - the Manmatha tank near Virupaksha temple, which is dated to about the 9th century, predates the Vijayanagara. According to an inscription found there, the Manmatha tank was upgraded and a Durga shrine added in 1199 CE. The inclusion of artwork at the tank, such as a warrior fighting a lion, is dated to the 13th century, when Hoysalas frequented Hampi. The Hampi monuments include aqueducts to carry water to tanks and other parts of the city, as well as drains and channels to remove water overflow. Excavations in the 1980s near the Mahanavami platform in the urban core revealed a large, square-stepped tank that was fed by an aqueduct. The tanks were public utilities; some were perhaps used for royal ceremonies. Archaeological excavations in 1990 revealed twenty-three wells and cisterns in the Hampi-Vijayanagara metropolis. Of these, thirteen were found outside the city walls in the suburbs, and ten inside. Of these were twelve at roadsides, eight near temples, ten in residential areas and two were used for irrigation within the urban core. More water structures were found in Daroji valley for agriculture. According to archaeologists Kathleen Morrison and
Carla Sinopoli, the Hampi water infrastructure was for the use of travellers, rituals, domestic use and irrigation.
Fountains and community kitchen Several major temples in Hampi have an embedded kitchen and 100-or-more-pillared feeding halls. The Vijayanagara rulers built forts, fortified gateways and watchtowers after their dynasty was founded from the ruins of war and for security from repeated raids and invasion. Hindu-style corbelled arches are the common gateways and watchtowers in Hampi. One such gateway is located south-east of Ganagitti Jain temple; it incorporate a central barbican wall designed to entrap and confuse a stranger aiming for a surprise, while frequent visitors knew the three changes of direction before the gateway. These functional Hindu monuments are identifiable by a legendary Hindu character incorporated into them, such as of Bhima of the Mahabharata's Pandava fame. Another such gate is found on the north-east road to Talarighat Hindu monument and the Vitthala temple. The Hampi site has over 1,600 surviving ruins—mostly Hindu—spread over a wide area.
Ganagitti temple complex The Ganigitti Jain temple is near Bhima's gate in the south-east of the urban core section of Hampi. In front of it is a monolithic lamp pillar. The temple faced north; it is dated to 1385 CE, during the rule of
Hindu king Harihara II, based on an inscription in the temple. It is dedicated to Tirthankara
Kunthunatha and has plain walls, a pillared mandapa and a square sanctum from which the Jina's statue is missing. There are capitals on the pillars and the doorways have decoration. Over the sanctum is a Dravidian-style, narrowing square, pyramidal tower. Other monuments in the temple compound are in ruins.
Other Jain temples and monuments A cluster of Jain east of the elephant stables. One north-facing temple is dedicated to
Parshvanatha Tirthankara. It was built by King Devaraya II and dates to 1426 CE, per an inscription in the temple. In front of the temple are two ruined temples; one of Shiva and the other dedicated to
Mahavira. Jain Tirthankaras are also included in reliefs inside Hindu temples.
Muslim monuments The Hampi site includes a Muslim quarter with Islamic tombs, two mosques and a cemetery. These are neither in the sacred centre nor in the royal centre of the Hampi site. Some Muslim monuments are a part of the urban core while others are in the suburbs where most Vijayanagara residents lived. These are in the north-east valley of the urban core, where settlements of Hindus and Jains are also found. Much of this region is deeply silted and the soil conceals abandoned temples, roads, water tanks, gateways and residential quarters.
Ahmad Khan mosque and tomb There is a Muslim monument in the south-east of the urban core on the road from Kamalapura to Anegondi, before Turuttu canal in the irrigated valley. This monument was first built in 1439 by Ahmad Khan, a Muslim officer in the army of
Hindu king Devaraya II. The monuments include a mosque, an octagonal well, and a tomb. The mosque lacks a dome and is a pillared pavilion, while the tomb has a dome and arches. Other Muslim monuments and a graveyard were added later near the Ahmad Khan's legacy. ==Reception==