Editing Architecture of India (section)

== Influence on neighbouring Asian countries ==
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| caption2 = Prasat Bayon (Jayagiri Brahma Palace), Cambodia
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| caption4 = Trimurti Prambanan temple, Yogyakarta, Indonesia
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| caption3 = "The serenity of the stone faces" occupying many towers, Bayon, Cambodia
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| caption1 = Hòa Lai Towers in Ninh Thuận province, Vietnam
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}}{{Blockquote|To know Indian art in India alone is to know but half its story. To apprehend it to the full, we must follow it in the wake of Buddhism, to central Asia, China, and Japan; we much watch it assuming new forms and breaking new forms and breaking into new beauties as it spreads over Tibet and Burma, and Siam; we must gaze in awe at the unexampled grandeur of its creations in Cambodia and Java. In each of these countries, Indian art encounters a different racial genius, a different local environment, and under their modifying influence it takes on a different garb.|text=To know Indian art in India alone is to know but half its story. To apprehend it to the full, we must follow it in the wake of Buddhism, to central Asia, China, and Japan; we much watch it assuming new forms and breaking new forms and breaking into new beauties as it spreads over Tibet and Burma, and Siam; we must gaze in awe at the unexampled grandeur of its creations in Cambodia and Java. In each of these countries, Indian art encounters a different racial genius, a different local environment, and under their modifying influence it takes on a different garb.|sign=[[Sir John Marshall|Sir John Marshall, Director-General of the Archaeological Survey of India]]}}

=== Influence on Southeast Asia ===
{{See also | History of Indian influence on Southeast Asia }}

Southeast Asia was under Indian sphere of cultural influence starting around 290 BC until around the 15th century, when Hindu-Buddhist influence was absorbed by local politics. Kingdoms in the southeast coast of the Indian Subcontinent had established trade, cultural and political relations with Southeast Asian kingdoms in Burma, Thailand, Indonesia, Malay Peninsula, Philippines, Cambodia and [[Champa]]. This led to Indianisation and Sanskritisation of Southeast Asia within Indosphere, Southeast Asian polities were the Indianised Hindu-Buddhist Mandala.

==== Vietnam ====
{{See also | Art of Champa }}
[[File:Tháp Po Klaung Garai, Phan Rang, Ninh Thuận.JPG|left|thumb|[[Po Klong Garai Temple]] near [[Phan Rang]]]]
The profile of the 13th-century [[Po Klong Garai Temple]] near [[Phan Rang]] includes all the buildings typical of a Cham temple. From left to right one can see the ''gopura'', the saddle-shaped ''kosagrha'', and ''mandapa'' attached to the ''kalan'' tower.

Between the 6th and the 16th century, the Kingdom of [[Champa]] flourished in present-day central and southern [[Vietnam]]. Unlike the Javanese that mostly used volcanic [[andesite]] stone for their temples, and [[Khmer people|Khmer]] of [[Angkor]] which mostly employed grey [[sandstone]]s to construct their religious buildings, the [[Cham people|Cham]] built their temples from reddish [[brick]]s. The most important remaining sites of Cham bricks temple architecture include [[Mỹ Sơn]] near [[Da Nang]], [[Po Nagar]] near [[Nha Trang]], and [[Po Klong Garai]] near Phan Rang.{{Citation needed|date=October 2021}}

Typically, a Cham temple complex consisted of several different kinds of buildings. They are ''kalan'', a brick sanctuary, typically in the form of a tower with ''garbahgriha'' used to host the murti of deity. A ''mandapa'' is an entry hallway connected with a sanctuary. A ''kosagrha'' or "fire-house" is a temple construction typically with a saddle-shaped roof, used to house the valuables belonging to the deity or to cook for the deity. The ''gopura'' was a gate-tower leading into a walled temple complex. These building types are typical for Hindu temples in general; the classification is valid not only for the architecture of Champa, but also for other architectural traditions of Greater India.

==== Indonesia ====
{{Further|Candi of Indonesia|Indonesian architecture|Balinese temple}}
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| header = Prambanan, an example of Indonesian temple architecture
| image1 = Candi Shiva, Prambanan 1068.jpg
| image2 = Prambanan Cross Section Shiva.svg
| image3 = Prambanan Temple Compound Map en.svg
| image4 = Prambanan Plain en.svg
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| footer = [[Prambanan]] temple (Shivagrha) of Central Java, an example of the 9th century Indonesian Javanese Hindu temple architecture with mandala layout and prasad tower crowned with stylized ratna-vajra.
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Temples are called ''[[Candi of Indonesia|candi]]'' ({{IPA|id|tʃandi|pron}}) in [[Indonesia]], whether it is Buddhist or Hindu. A candi refers to a structure based on the Indian type of single-celled shrine, with a pyramidal tower above it ([[Meru tower]] in [[Bali]]), and a portico for entrance,<ref name="ReferenceA">Philip Rawson: The Art of Southeast Asia</ref> mostly built between the 7th to 15th centuries.<ref name="ReferenceA"/><ref>{{harvp|Soekmono|1995|p=1}}</ref> In Hindu [[Balinese architecture]], a ''candi'' shrine can be found within a ''[[Balinese temple|pura]]'' compound. The best example of Indonesian Javanese Hindu temple architecture is the 9th century [[Prambanan]] (Shivagrha) temple compound, located in Central Java, near [[Yogyakarta]]. This largest Hindu temple in Indonesia has three main prasad towers, dedicated to [[Trimurti]] gods. Shiva temple, the largest main temple is towering to 47 metre-high (154&nbsp;ft).
The term "candi" itself is believed was derived from ''[[Chandi|Candika]]'', one of the manifestations of the goddess [[Durga]] as the goddess of death.<ref>{{cite book | last =Soekmono | first =Dr R.| title =Pengantar Sejarah Kebudayaan Indonesia 2 | publisher =Penerbit Kanisius | year =1973 | location =Yogyakarta, Indonesia| pages =81 | url = | doi = | isbn = 978-979-413-290-6}}</ref>

==== Cambodia ====
{{Further|Khmer architecture}}
[[File:Siem Reap Reflections (CAMBODIA-REFLECTION-ANGKOR WAT) VI (1070423631).jpg|thumb|[[Angkor Wat]]]]
Khmer empire's (present day Cambodia) great capital, [[Angkor]] ({{langx|km|អង្គរ}}, "Capital City", derived from Sanskrit "nagara"), contains some of the most important and the most magnificent example of Khmer temple architecture. The classic style of Angkorian temple is demonstrated by the 12th century [[Angkor Wat]].The main superstructure of typical Khmer temple is a towering ''prasat'' called ''[[Prang (architecture)|prang]]'' which houses the ''garbhagriha'' inner chamber, where the ''murti'' of Vishnu or Shiva, or a ''lingam'' resides. Khmer temples were typically enclosed by a concentric series of walls, with the central sanctuary in the middle; this arrangement represented the mountain ranges surrounding [[Mount Meru]], the mythical home of the gods. Enclosures are the spaces between these walls, and between the innermost wall and the temple itself. The walls defining the enclosures of Khmer temples are frequently lined by galleries, while passage through the walls is by way of gopuras located at the cardinal points. The main entrance usually adorned with elevated causeway with cruciform terrace.<ref>Glaize, ''Monuments of the Angkor Group'', p.27.</ref>

==== Thailand ====
Thailand was heavily influenced by the culture and religions of India, starting with the Kingdom of [[Funan]] around the first century until the [[Khmer Empire]]. [[Indianised kingdom]]s such as the [[Mon kingdoms|Mon]], the [[Khmer Empire]] and Malay states of the Malay Peninsula and [[Sumatra]] ruled the region.
[[File:Sunset at Wat Chaiwatthanaram, Ayutthaya, Thailand.jpg|thumb|[[Wat Chaiwatthanaram]], an example of Thai style prang]]
Thailand under Khmer rule saw inclusion of Indian Hindu temple influenced Khmer architectural style. The Khmer prangs resembled north Indian temples' [[shikhara]] and rekha (temple towers) elements. The early 10th century and the late 12th century prangs in Thailand were influenced by the Khmer architects of the great temple complexes of [[Angkor Wat]] and [[Angkor Thom]].
After the [[Khmer Empire]] collapsed, the Thai building masters of the [[Sukhothai Kingdom]] adapted the Prang form. The Thai temple falls into one of two broad categories: the ''[[stupa]]''-style solid temple and the ''[[Prang (architecture)|prang]]''-style. The prangs can also be found in various forms in Sukhothai, Lopburi, Bangkok ([[Wat Arun]]). Sizes may vary, but usually the prangs measure between {{convert|15|and|40|m}} in height, and resemble a towering corn-cob like structure. They extended and developed it. The building material was no more separate small sandstone blocks, instead the Thais built the Prang in brick or laterite covered with [[stucco]]. And the cella could be reached only by stairs. An example for this is the Prang of the [[Wat Phra Si Rattana Mahathat|Wat Mahathat]] in [[Phitsanulok]]. Later developments of the Prang suggested the cella only. The entrance door became a niche, in which was placed the [[Buddharupa|''Buddharupa'' (Buddha statue)]], which had originally taken the central position inside. For reasons of symmetry the niche was repeated on all four sides. On its pinnacle was a [[Trishul (weapon)|Trishul]], the "weapon of [[Indra]]".

==== Malaysia ====

Indo-Saracenic architecture was a [[Revivalism (architecture)|revivalist architectural]] style mostly used by British architects in India in the later 19th century, especially in public and government buildings in the [[British Raj]], and the palaces of rulers of the [[princely state]]s. It drew stylistic and decorative elements from native [[Indo-Islamic architecture]], especially [[Mughal architecture]]. The basic layout and structure of the buildings tended to be close to that used in contemporary buildings in other revivalist styles, such as [[Gothic revival architecture|Gothic revival]] and [[Neoclassical architecture|Neo-Classical]], with specific Indian features and decoration added.
[[File:Masjid Ubudiah, Kuala Kangsar.JPG|thumb|[[Ubudiah Mosque|Masjid Ubudiah]], showcasing elements of Indo-Saracenic style]]
According to [[Thomas R. Metcalf]], a leading scholar of the style, "the Indo-Saracenic, with its imagined past turned to the purposes of British colonialism, took shape outside India [ie the subcontinent] most fully only in Malaya".

In Malaysia, due to British colonial influence and the migration of Muslims from India, many Mughal architectural elements in the design of mosques were incorporated. [[British Malaya]] was a predominantly Muslim society, where there was hardly any recent tradition of building in brick or stone, with even mosques and the palaces of the local rulers built in the abundant local [[hardwood]]s. [[Kuala Lumpur]] was a 19th-century foundation, only a small settlement when the British decided to make it the capital of their new [[Federated Malay States]] in 1895, and needed a number of large public buildings. The British decided to use the Islamic style they were used to from India, despite it having little relationship to existing local architectural styles.

==== Myanmar ====
Much of Myanmar's architecture is tied to ancient Indian culture, and can be traced to the country's earliest known inhabitants.<ref name="worldbook">{{Cite book|title=Myanmar|publisher=World Book Inc.|year=2016|location=Chicago|chapter=Art}}</ref> The [[Mon people|Mon]] and Pyu people were the first two influential groups to migrate to Myanmar, and the first [[Indochina|Indo-Chinese]] adherents of [[Theravada|Theravada Buddhism]].<ref name="worldbook"/> [[Beikthano]], one of the first Pyu centres, contains urbanesque foundations which include a monastery and [[stupa]]-like structures. These Pyu stupas, the first Indian foundations in Myanmar, were built from 200&nbsp;BC to 100 CE and were sometimes used for burial.
[[File:Balloon over Bagan.jpg|left|thumb|Temples in Bagan]]
During [[Pagan Kingdom|Pagan period]], the Pyu-style stupas were transformed into monuments reminiscent of alms bowls or gourd-shaped [[dome]]s, unbaked [[brick]], tapered and rising roofs, Buddha niches, polylobed [[arch]]es and ornamental doorways influenced by Bengali [[Pala Empire]] and its monuments. The [[Ananda Temple]] (finished in 1090), one of the first temples erected in [[Bagan]], was influenced by Indian architecture.<ref>{{Cite web|title=Ananda Pahto Temple, Bagan, Myanmar|url=http://www.orientalarchitecture.com/sid/513/myanmar/bagan/ananda-pahto-temple|website=Orientalarchitecture.com|access-date=1 August 2021|archive-date=20 October 2020|archive-url=https://web.archive.org/web/20201020112758/https://www.orientalarchitecture.com/sid/513/myanmar/bagan/ananda-pahto-temple|url-status=live}}</ref> Architectural features of the temple include brick vaulted halls, Buddha statues, tapered roofs and the absence of [[Terrace (building)|terraces]].
[[File:Ananda-Bagan-Myanmar-18-gje.jpg|thumb|Ananda Temple terracotta plaque glazed in green]]
Pala influence and spread of Buddhism in Myanmar also brought in terracotta tiles from Bengal. The terracotta plaques at Pagan are made with well kneaded and fired clay but all the plaques are glazed with green colour.

Another example of these cultural influences include the Ananda Temple in Bagan built in the 11th century AD under the ruling of [[Kyansittha|King Kyansittha]]. At these times, Buddhist and [[Vaishnavism|Vaisnava]] monks travelled to Burma from Bengal and discussed commonalities about the beauty of the temples of their region. Therefore, the king heard the monks and decided to build a temple with these western inspirations. Although, the Ananda Temple display its eastern origins, the western features remain obvious and demonstrate its uniqueness.<ref>{{Cite web|title=Cultural Selection: Bengali Artistic Influences in Southeast Asia {{!}} Silk Roads Programme|url=https://en.unesco.org/silkroad/content/cultural-selection-bengali-artistic-influences-southeast-asia|access-date=2021-08-01|website=en.unesco.org|archive-date=1 August 2021|archive-url=https://web.archive.org/web/20210801095319/https://en.unesco.org/silkroad/content/cultural-selection-bengali-artistic-influences-southeast-asia|url-status=live}}</ref>

===Influence in East Asia===

==== Torii, Paifang, Hongsalmun, Sao Ching Cha ====
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| image1 = Kyoto Schrein Fushimi-Inari-taisha Torii 35.jpg
| caption1 = [[Torii]] path leading to [[Fushimi Inari-taisha]]
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| image2 = Paifang - Chengdu, China - DSC05275.jpg
| caption2 = [[Paifang]] in [[Chengdu]], China
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| image3 = Hongsalmun (홍살문) of Heolleung Royal Tomb (헌능).jpg
| caption3 = [[Hongsalmun]] of [[Heonilleung|Heolleung Royal Tomb]]
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| caption4 = [[Giant Swing]] and [[Wat Suthat]]
| image4 = 018-Sao Ching Cha.jpg
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Ancient Indian ''torana'' sacred gateway architecture has influenced gateway architecture across Asia, specially where [[Silk Road transmission of Buddhism|Buddhism was transmitted from India]]; Chinese [[paifang]] gateways,<ref>Joseph Needham, Science and Civilization in China, Vol 4 part 3, p137-138</ref> Japanese torii gateways,<ref name="tor42">{{cite book|author=Albert Henry Longhurst|url=https://books.google.com/books?id=gs1sFlMGy2AC&pg=PA17|title=The Story of the Stūpa|publisher=Asian Educational Services|year=1992|isbn=978-81-206-0160-4|page=17|access-date=12 June 2021|archive-date=22 October 2023|archive-url=https://web.archive.org/web/20231022223518/https://books.google.com/books?id=gs1sFlMGy2AC&pg=PA17#v=onepage&q&f=false|url-status=live}}</ref> Korean [[Hongsalmun]] gateways,<ref name="tor7">{{cite book|author=A.H. Longhurst|url=https://books.google.com/books?id=gs1sFlMGy2AC&pg=PA17|title=Story Of The Stupa|publisher=Asian Educational Services|year=1995|isbn=978-81-206-0160-4|pages=17–|access-date=12 June 2021|archive-date=22 October 2023|archive-url=https://web.archive.org/web/20231022223518/https://books.google.com/books?id=gs1sFlMGy2AC&pg=PA17#v=onepage&q&f=false|url-status=live}}</ref> and [[Giant Swing|Sao Ching Cha]] in Thailand<ref name="scheid2">{{cite web|last=Scheid|first=Bernhard|title=Religion in Japan|url=http://www.univie.ac.at/rel_jap/bauten/anm_torii.htm#aussershinto|access-date=12 February 2010|work=Torii|publisher=University of Vienna|language=de|archive-date=28 August 2010|archive-url=https://web.archive.org/web/20100828213102/http://www.univie.ac.at/rel_jap/bauten/anm_torii.htm#aussershinto|url-status=live}}</ref> have been derived from the Indian ''torana''. The functions of all are similar, but they generally differ based on their respective architectural styles.<ref name="tor62">{{cite book|author1=Simon Foster|title=Frommer's China|author2=Jen Lin-Liu|author3=Sharon Owyang|author4=Sherisse Pham|author5=Beth Reiber|author6=Lee Wing-sze|publisher=[[Frommers]]|year=2010|isbn=978-0-470-52658-3|page=435}}</ref>

The ''torii'', a gateway erected on the approach to every Shinto shrine, may be derived from [[Indianization of Southeast Asia|the Indian word]] ''[[torana]]''. While the Indian term denotes a gateway, the Japanese characters can be translated as "bird perch".<ref>Shôzô Yamaguchi, Frederic De Garis and Atsuharu Sakai, 1964, We Japanese: Miyanushita, Hakone, Fujiya Hotel, Page 200.</ref> The function of a ''torii'' is to mark the entrance to a sacred space. For this reason, the road leading to a Shinto shrine (''[[sandō]]'') is almost always straddled by one or more ''torii'', which are therefore the easiest way to distinguish a shrine from a Buddhist temple.

''Hongsalmun'' literally means ‘gate with red arrows’, referring to the set of pointed spikes on its top. In the past, spikes in between columns did not exist. The color is said to be red because of the belief that the color repels ghosts.<ref>{{Cite book|last=Koehler|first=Ben Jackson and Robert|title=Korean Architecture: Breathing with Nature|publisher=Seoul Selection|year=2015|isbn=978-1-62412-047-3|language=en}}</ref> The gate is composed of 2 round poles set vertically and 2 transverse bars.<ref name="hongsal">{{cite book|url=https://archive.org/details/illustratedguide0000unse_j0p0/page/186|title=An Illustrated Guide to Korean Culture - 233 traditional key words|publisher=Hakgojae Publishing Co|year=2002|isbn=9788985846981|location=Seoul|pages=186–87|url-access=registration}}</ref> These pillars are usually over {{convert|9|m}} in height.<ref name=":02">{{Cite book|last=Choi|first=Wan Gee|title=The Traditional Education of Korea|publisher=Ewha Womans University Press|year=2006|isbn=978-89-7300-675-5|language=en}}</ref> There is no roof and door-gate. In the middle top gate, the symbol of the [[trisula]] and the [[taegeuk]] image are placed.<ref name="hongsal" />

A ''paifang'', also known as a ''pailou'', is a traditional style of [[Chinese architecture|Chinese architectural]] [[arch]] or gateway structure derived from the [[torana]] temple-gate in [[ancient India]], has taken on traditional Chinese architectural characteristics such as multi-tiered roofs, various supporting posts, and archway-shapes of traditional gates and towers.