EVALUATING THE INFLUENCE OF

HINDU TEMPLE ARCHITECTURE

ON KERALA CHURCH
ARCHITECTURE
A CASE OF :ST.GEORGE ORTHODOX
CHURCH,PALIYEKARA,THIRUVALLA

Serah Susan Sajan 7830

Guided by Ar Jolly John
 INTRODUCTION
Kerala, located on the southwestern coast of
India, is renowned for its rich cultural heritage
and diverse religious traditions, where Hindu,
Christian, and Muslim communities coexist
harmoniously.

One of the most intriguing aspects of Kerala's architectural landscape is the

influence of Hindu temple architecture on the design and construction of
Christian churches. Since the arrival of St. Thomas the Apostle in the 1st century
CE, and with subsequent waves of Syrian Christians and European colonial
powers, the Christian community in Kerala has grown, often incorporating local
architectural styles into their places of worship. Hindu temples in Kerala are
distinguished by features such as gopurams (gateway towers), mandapas
(pillared halls), and intricate carvings. Early church builders, many of whom
were local craftsmen well-versed in temple construction, integrated these
elements into church architecture, resulting in a unique fusion of styles.
AIM
The aim of this research is to investigate the influence of Kerala hindu temple
architecture on the design and construction of churches in Kerala by exploring the
cultural and social interactions and by analyzing their design components.

OBJECTIVES
To study about the historical overview of both temple and church architecture.
Explore the ideologies ,planning and design components of hindu temple architecture
and church architecture in Kerala.
Analyze the syncretism between them in specific.
Evaluate the influence of hindu temple architecture on Kerala churches with an
example.

LIMITATIONS
Analysis is limited to study of one church only.
RESEARCH QUESTIONS

What adaptations or innovations have occurred in the integration of

Hindu architectural elements into Christian church designs in Kerala?

How have materials and techniques traditionally used in Hindu temple

decorations influenced the decorative practices in Christian churches in
Kerala?

What are the similarities and differences in the elements and spatial
organization between Hindu temples and Kerala churches?
RESEARCH METHODOLOGY
DEVELOPING AIM AND
OBJECTIVES OF THE STUDY

SECONDARY STUDY BASIC STUDY OF TEMPLES &

CHURCHES

IDENTIFYING THE PARAMETERS

LITERATURE STUDY ON BOTH THE COMPARITIVE ANALYSIS ON THE

ARCHITECTURAL STYLES IN KERALA BASIS OF THE PARAMETERS

LIVE CASE STUDY

ANALYSING THE SIMILARITIES BASED ON THE

EARLIER FINDINGS

CONCLUSION
2. LITERATURE STUDY
2.1 HINDU TEMPLES
The evolution of temple worship in Kerala began with early tribal
societies worshipping natural elements like the Sun, Rain, fire,
animals, and plants for protection and sustenance. Over time, worship
evolved to include spirits, Indian mythology, and legendary figures
who attained divinity.
The construction of temples in Kerala, often attributed to Lord
Parasurama, dates back potentially 5000 years, although recorded
temple history starts from around the 8th century CE. Archaeological
surveys classify temple construction into three phases: Early (800-
1000 CE), Medieval (1001-1300 CE), and Late (1301-1800 CE).
Kerala temples were not only places of worship but also cultural
centers fostering arts like koothu, koodiattom, mohiniyattam,
Kathakali, and ritual arts such as Kalamezhuthu and theyyam. These
temples played a crucial role in the cultural and artistic development
of the region
2. LITERATURE REVIEW
CLASSIFICATION OF TEMPLES

CLASSIFICATION OF TEMPLES IN KERALA

There are five classes of temples in Kerala.

1. A village temple ("Graama Kshethram") in every village,

2. A "Desa Kshethram" in every "Desam", within a village,

3. Family Owned temples, where their family deity is worshipped.

4. Sacred groves ("Kaavu");

5. Transplanted deity temples ("Kudiyiruthukal").

2. LITERATURE REVIEW
PHASES OF EVOLUTION
The temple architecture can be divided into four phases.

(a) The first phase

KOTTUKAL CAVE TEMPLE, KERALA

Rock-cut temples, among the earliest forms of temples, were inspired by Buddhist cave temples.
Predominantly found in southeastern Kerala, these temples reflect the continuation of similar
architecture from Tamil Nadu under the Pandyas. Constructed before the 8th century, an example is
the Thrikkoor Shiva Temple built in the 8th century. NALAMBALAM

MANDAPA

(b) The second phase SHRINE

NAMASKARA
MANDAPAM

BASIC LAYOUT

During the 8th to 10th centuries, temples developed with a single shrine known as the Srikovil.
Typically, a porch (mandapa) is attached to the shrine, and a detached namaskara mandapa is built
in front of it. The Srikovil is enclosed by a circumambulatory area called the nalambalam. Key
elements of these temples include the namaskara mandapa and balikkal.
2. LITERATURE REVIEW
PHASES OF EVOLUTION

c) The middle phase

3-STORIED TEMPLES
In the middle phase of temple architecture, temples featured four functional doors on each cardinal
direction, with windows for subdued lighting. Sometimes, pseudo doors were used instead of
functional ones. This phase also saw the development of storied temples, such as the Peruvanam
Siva Temple, which is a unique example with three stories—two lower stories of square plan and a
third story of octagonal form.

(d) The Final Phase

TEMPLE COMPLEX

In the final phase (1300-1800 A.D.), temple architecture became more complex. Key additions
included the Vilakkumadam, a structure with rows of oil lamps beyond the Nalambalam, and the
balikkal enclosed within a pillared structure. A deepastambham (lamp post) was also added in front
of the balikkal mandapam.
2. LITERATURE REVIEW
KERALA CHURCHES
Church is a religious building used for public Christian worship. It may even be
a particular Christian organization, typically one with its own clergy, buildings,
and distinctive doctrines. But this is not the biblical understanding which is
more a body of believers than anything else. The word 'church" comes from
the Greek word ekklesia which means 'an assembly of the 'called-out ones.

For all Christian believers, the church is the body of Christ, of which He is the
head. The body of Christ' is composite concept, They are:

1. the universal church consisting of all those who have a personal relationship
with Jesus Christ as they believe that they obtained Salvation through faith in
Him

2 the local church with a body of believers attached to it.

The members of the universal church should seek fellowship with local
believers for learning and practicing their faith through a local church.
2. LITERATURE REVIEW
ORIGIN OF CHURCHES
It is believed that Christianity was introduced to Kerala by St.Thomas,the
Apostle, who visited Kerala in 52 AD to spread the Gospel of Jesus Christ.
There is a small section of the present day Christians in Kerala who
consider themselves as the pure descendants of those came with
St.Thomas. There were also conversions to Christianity during
subsequent periods and through the efforts of missionaries. The advent
of the Portuguese in the 16th century gave a boost to the growth of
Christians in Kerala under Roman Catholic missionaries, the most
significant one being St. Francis Xavier. As several European missionaries
also came to Kerala the non-Catholic Christian population also grew both
in number and diversity.
READING MATRIX
Year
of
Book/ Major theme of Methodolo Your understanding
Sl..No Title of reading and author publi
Paper the paper gy used from reading
catio
n

It explores the
historical period when
the Dutch East India
Company established
The Dutch Power in Kerala, 1729- its dominance in the The book provides a
1758 by M. O. Koshy,Mittal region of Kerala in Archival comprehensive look at the
1. Publications,
Book 1989
India. The book details research Dutch influence in Kerala during
the political, economic, this particular period in history.
and cultural impact of
the Dutch presence in
Kerala during the years
1729-1758.

It explores the
architectural elements
of Syrian Christian The paper helps us understand
Pre-colonial elements and post- churches in Kerala. The the rich architectural heritage of
Archival study
colonial elements in the Syrian study focuses on the Syrian Christian churches in
2 Christian churches of Kerala" by
Paper 2018
pre-colonial and post-
Case study,
Kerala and the historical factors
Observation
Rakhi Mariam Johnson colonial influences on that have contributed to their
the design and unique design.
construction of these
churches,
READING MATRIX
Year
Book of
Major theme of Methodology Your understanding
Sl..No Title of reading and author /Pap publi
the paper used from reading
er catio
n

Explores the
architectural facades
of churches in Kerala
during the Renaissance The paper provides
period. It delves into valuable insights into the
Renaissance Church Facades of the design and Observation, Live cross-cultural influences on
3 Kerala: Seeds of Cross Cultural Journal 2019 construction of these case studies, the Renaissance church
Alliances by Rakhi Mariam Johnson church facades, Archival research facades in Kerala and the
highlighting the cross- artistic collaborations that
cultural alliances and occurred during this period.
influences that shaped
their ornate and
intricate features.

The study aims to

sketch the historical
past of Kollam's The document explores
Kollam's historical trade with
maritime relations,
The Early Maritime Trade Relations Archival research, Romans, Arabs, Chinese,
emphasizing its
4 of Kollam: A Historical Introspection Paper 2020
antiquity, valuable
data collection, Portuguese, Dutch, and
by Shaji A and Adabiya H. discussions English, influenced by
commodities, trade
Marthanda Varma and
routes, and the decline Western powers.
influenced by various
factors.
3. PARAMETERS
From the above studies and research papers, these parameters were listed to
explore and analyze the architectural components, similarites , dissimilarities and the
the interaction between Hindu temple architecture and church architecture in Kerala.

1. Ideologies / Concept
2. Planning Layout
3. Spatial Arrangement
4. Spatial Quality and Light
5. Roofing Style and Massing
6. Scale and Proportion
7. Materials used
8. Decorative elements
9. Social and Cultural influences
3. PARAMETERS
From the above studies and research papers, these parameters were listed to
explore and analyze the architectural components, similarites , dissimilarities and the
the interaction between Hindu temple architecture and church architecture in Kerala.

1. Ideologies / Concept
2. Planning Layout
GOPURAM CHURCH TOWERS
3. Spatial Arrangement DHWAJA STHAMBAM DEEPASTHAMBAM
4. Spatial Quality and Light
BALIKALU KALKURISSU

MANDAPAM PALLIYAKAM (NAVE)

5. Roofing Style and Massing
GARBHAGRIHA MADHUBAHA (ALTAR
6. Scale and Proportion NATAKASHALA
KOOTHAMBALAM
7. Materials used OOTUPURA
OOTUPURA
8. Decorative elements
9. Social and Cultural influences
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

IDEOLOGY/ CONCEPT

In Viswakarmaneeyam, a famous treatise on architecture, the Early church buildings were just a rectangular hall. Later it
temple structure is built on the concept of Sthoola Sarira included the Sanctuary (madubaha) and the nave
(gross body) (palliyakom).

TEMPLE AS THE BODY OF THE DIETY The general concept on the design of churches is based on
According to this concept, the Garbhagraha corresponds to the three crucial periods in the life of Jesus Christ
the head of the deity. The Arthamandala (the space where BAPTISMAL PULPIT &
FRONT ALTAR
Bali Pitas of dieties are located. (I) THE BAPTISM,

His face- The Namaskar Mandapa (where Vedic chanting (II) THE PUBLIC LIFE
is done),
His throat or neck - The inner Pradakshina Vazhi and (III) THE CRUCIFIXION.
Nalambalam together [ Yagasala (where vedic sacrifice is
done)], Liturgically these are expressed in:
His Hands - Thidappalli (Temple kitchen) etc - otherwise the Baptismal Font TABERNACLE

known as Anthahara]. the Pulpit and the Altar

His Belly -The Vilakkumadam and the area within the the Tabernacle
outer Balikkallu,
His Knees -The Maryaada or the outer wall
His Feet -.The Gopura (tower at the entrance of a temple)
HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

IDEOLOGY/CONCEPT
In short, each space within the outer wall of the temple The planning of the early churches evolved on the
represents the body part (Sthoola Sarira) of the concept of THE CROSS
principal deity. .
The cross is the central symbol of Christianity,
TEMPLE AS THE BODY OF THE DIETY
representing the crucifixion of Jesus Christ and His
sacrifice for humanity's salvation. It is a powerful
reminder of Christ's love and redemption.,
It also provided practical benefits, such as additional
space for altars, chapels, and processional routes
Nave -(the long arm of the cross),
Transepts- (the shorter arms),
SECTIONAL VIEW
Apse -(the head of the cross).

ELEVATION VIEW
TRANSEPTS

NAVE
APSE

PLANAR VIEW
IDEOLOGY/CONCEPT

Temples and churches both serve as places of worship, community gathering, and
spiritual reflection. Temples, often associated with Hinduism, Buddhism, and other
Eastern religions, typically feature intricate architecture, multiple deities, and rituals
like offerings and festivals.

Churches, central to Christianity, often have a simpler architectural style, with a focus on the cross,
altar, and sacraments like communion and baptism. Both spaces emphasize devotion and moral
teachings but differ in religious practices, iconography, and architectural styles. Temples often have
a more diverse set of rituals and deities, while churches focus on the worship of one God and
community prayer.
Churches and temples, though rooted in different religious traditions, share common ideological
elements.
Both are sacred spaces devoted for the only purpose of worshiping God.
A common gathering space for the believers to gather together and worship God.
HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

GENERAL LAYOUT
Hindu temples are commonly oriented to the east,
facing the rising sun. This direction is associated with
new beginnings, purity, and the deity Surya (the Sun
God).

1 1. Garbagraha,
2. Ardhamandapa,
4 2
3. Mahamandapa,
The churches are oriented to face east, with is a deeply
4. Inner Prakara,
rooted tradition in Christian architecture, symbolizing
3 5. Gayathri mandapa,
the resurrection, Christ’s return and light.
6. Garudalvar Shrine,
5 6a. Mukhamandapa,
6 7. Dwajasthampa,
9 7 8. Balipitha,
8
9. Outer Prakara,
10
10. Main Entrance with Gopura,
11 11. Temple Tank,
PLANNING LAYOUT
Hindu temples and Kerala churches share several architectural features in their planning layouts.
Both often follow a symmetrical and geometric design, emphasizing balance and harmony.
They typically include a central sanctum (garbhagriha in temples, altar in churches) as the focal point.
Courtyards or open spaces are common, providing areas for gatherings and rituals.
Walking is highlighted in both the styles. The public has to walk around the temple complexes. Highlighting
tthe connection between God & public elements while in churches, beleivers walk inde through the linear
churches, connection with only God

Linear orientation in both the

styles, arrangement of the
important spaces, in a linear
manner, in varying degrees
facing the desired directions.
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

SPATIAL ARRANGEMENT

(a) SANCTUM SANCTORUM (Sree-Kovil) (i) Madubaha (Sanctury)

This is known to be the most sacred structure of temple
complex. The Presence of god is believed to exist here. The area around the altar is known as Madubaha or
The Sree-Kovils are categorized into 5 types based on sanctuary which is considered as holy because of the
their plan shape: deemed presence of God. In certain churches the
(i) Square sanctuary is separated from the nave by a small partition,
(ii) Rectangle may be a set of railings or a curtain or both.
(iii) Circular
(iv) Elliptical
(v) Apsidal.

The basic structure of Sree-Kovil is mainly divided into

three parts:
(ii) Nave (Palliyakam)
1. Garbha-Griha
This is where the deity is placed in a raised platform. Nave is a long central part of main body of a chuch that
forms the center of the Sree-Kovil. extends from the entry to the 'chancel" (the space
ascund the altar).
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

SPATIAL ARRANGEMENT
(iii) Altar and Pulpit
2. Sopanam
The Altar is the sacred space in a church where the priest
Sopanam are the steps leading to the Garbha-Griha
performs the Mass, while the Pulpit, a raised stand beside
(sanctum sanctorum) of a temple. Positioned in front of
the Altar, is where the priest preaches to the
the Garbha-Griha, they are typically designed in odd
congregation.
numbers and come in two types:
Direct Flight of Steps: These areas typically occupy the
Lateral Entries: eastern part of the madubaha, and
3. Namaskara Mandapa sacred objects for rituals are kept in a
This is an open space with stone columns supported be decorated cupboard behind the Altar.
wooden roofs. It is ally smaller than the Sanctus
(iv) Alcove for Idols (Roopakoodu)
Santorum. This although, is not an essential face of the
Roopakodu in a small area is formed by part of the wall
temple complex bur it seen in most of the temples.
being hollowed, for keeping statues and icons of sons. It
b)Second Enclosure (Chuttambalam/Nalambalam)
could even be in a wooden gopuram with or without glass
Valiambalam: Main hall for rituals.
sides.
Thidappali: Area for preparing and storing offerings,
located northeast as per Vastu Shastra.
Nilayara: Storage rooms.
Sub-shrines: Smaller shrines for subsidiary deities.
Main Entrances: Important entry points to Nalambalam
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

SPATIAL ARRANGEMENT
c) Third Enclosure (Vilakkumadam) (vii) Baptismal Font
The third enclosure, called Vilakkumadam, features The baptismall fonts are basins used for carrying out
fixed lamps made of iron or brass, lit during evenings the sacrament of Baptism
and special occasions, and is typically found in major
temples.

d)Fourth Enclosure (Sivelipura)

, is the outermost area of the temple complex,
containing:
(viii) Belfry (Bel-Tower)
Vala Balikkal: Stones for offering food.
Belfies or bell towers were simple structures in the
Subsidiary Deities: Additional shrines.
Outer Circumambulatory Area: Pathways for worship. past,, Bell towers contain bell or bells that hang, to

Flag Post: Used during festivals. inform the time of worship, to call together people

Koothambalam: Hall for cultural performances. for special events..

This area lies between the third enclosure and the

compound wall.
SPATIAL ARRANGEMENT
In spacial arrangement, there are similar spaces in churches that are there in temples.
Namaskara Mandapa - Nave (Paliyakam)

Space where the public stand..

Focus is given to the most holy space . In temples, the Garbha-griha, where the main diety is held
and in church focus is given to the Altar , i.e ; the most holy space in the church.
Garbha-griha - Altar (Madubaha)
The most holy space in temples and churches, considered very sacred. The main diety of the temple is kept there,
In churches, altar is where the bread and wine which was transformed into the body and blood of Christ is kept,
Place where it is bellieved , The presence of God is present., this is because , focus is given to these spaces.
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

ROOFING & MASSING

The roofing of Christian churches often includes

distinct elements like steeply pitched gables, vaulted
ceilings, and spires or towers.
Medieval Gothic churches feature ribbed vaults and
pointed arches, allowing for higher, more complex
roofs.
Gabled roofing is done in Kerala traditional architecture
Baroque and Renaissance churches may have domes
and also for temple architecture as it is very suitable for
and elaborate decorations.
the climatic conditions in Kerala.
Roofing of christian churches vary with each period
The roofs are an integral part of Kerala temple
and their climatic conditions.
architecture, blending functionality with artistic
expression, and are often crowned with a finial or
kalasam at the top.

KALASAM

PYRAMMID SHAPED ROOF In Kerala churches, the traditional roofing style was
EAVES influenced , gabled roofing in terracotta tiles and
wood .
ROOFING & MASSING
Gabled roofing in churches influenced by temple architecture in Terracotta tiles and woodwork, sloping
roof is characterized by the climatic conditions , heavy monsoons in Kerala.

Higher roofing provided

] ] for Madhubaha (altar) area.

In temples, the roof
structure is larger

]
In churches, wall surface
than the wall surface.
is greater than roofing

] structure.

Short ceilings with greater

mass going up, in a
pyrammidal shapes,
domed shape is also seen.

Domed coniical
roofing,a Church roofs not only protect the interior but
buddhist also symbolize the heavens, creating an
influencee. uplifting, spiritual atmosphere for worshippers.
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

SPATIAL QUALITY & LIGHT

The entrance door to the temples are shorter in height Churches have vast, large, double-height spaces
and a man with average height has to bent or bow to symbolizing the ascent from the earthly realm to the
enter inside. heavenly. It represents a spiritual journey, guiding the
This symbolises respect and reverence to God, while eyes and thoughts of worshippers upwards towards the
entering people have to bow down giving respect to divine.
God.

Temple spaces are usually dark and confined to bring

mystery and intimacy.
The height of these spaces creates a sense of
Pillared spaces creates a sense of rhythm and
grandeur and majesty, evoking the presence of the
symmetry.
divine.
Pathas (paths) are provided around (chutambalam) to
Natural lighting throughout the interiors
encourage meditative walking.
Light invasion is natural,
SPATIAL QUALITY & LIGHT
The spatial quality inside Kerala temples is characterized by
harmonious blend of light, space, and intricate detailing.
. The inner sanctum is often dimly lit, enhancing the spiritual
ambiance.
High ceilings and wooden carvings contribute to a sense of
grandeur, while the use of natural materials like wood and stone
creates a serene, earthy atmosphere. The overall design fosters a
sense of devotion, tranquility, and connection with the divine.

The spatial quality inside churches is designed to evoke a sense of

awe, reverence, and spiritual transcendence.
High ceilings, often with vaulted or ribbed structures, create a
sense of verticality and grandeur.
The nave, typically long and wide, draws the eye towards the
altar, the focal point of worship.
Natural light filtering through stained glass windows casts
colorful patterns, enhancing the sacred atmosphere.
 HINDU TEMPLE ARCHITECTURE KERALA CHURCH ARCHITECTURE

OPENINGS
Temple doors are predominantly made of high quality Arched doors and windows, with intricate wooden
wood and adorned with brass/bronze carvings on the surface of doors depicting stories of
embellishments.Doors often have intricate carvings that The Bible. Stained glass windows , reflect light inside
depict scenes from Hindu mythology and some have and also appeals to the aesthetic beauty of the inner
Dwarapalakas (guardians) on either side . church.

Wood and stone windows, often small in size ensuring

proper ventilation and lighting. Many windows feature
Jaalis, which are latticed screens. Windows with
geometric or floral patterns adds up to aesthetic beauty
.
HINDU TEMPLE ARCHITECTURE
OTHER FEATURES
BALIKALLU
Valia Balikkal is at the front of the main entrance of the
deity. The position of the Valia Balikkal is at the
prescribed distance from the centre of the Sree Kovil
TEMPLE THEATER (Koothambalam)
Balipeeta is a platform for offering to the deities.
Koothambalam is the large hall constructed in front, at the
right side of the principal deity where various temple arts
such as Koothu, Koodiyattam, Ottamthullal, Krishnattom,
Kath kali etc. are performed. Basically it is a performance
center for developing arts and folks related with temple.

DHWAJA STHAMBHA
Dhwaja Sthambha is erected in front of the Sree Kovil. GABLED ROOFING
It is believed that worshipping the dwaja is equal to It is an integral part of Kerala temple architecture, reflecting
worshipping of the main deity of the temple. Also it is a the region's adaptation to its climate, adherence to cultural
custom to hoist a flag in the Dwaja-stamba when the and spiritual principles, and the influence of historical
temple festivals have started. interactions. This architectural element not only serves
practical purposes but also enhances the beauty and
uniqueness of Kerala's temples
INFLUENCE OF KERALA TEMPLE ARCHITECTURE ON KERALA
CHURCH ARCHITECTURE:

A CASE OF PALIYEKARA ST.GEORGE ORTHODOX

CHURCH, THIRUVALLA
St. George Orthodox Church in Paliyekkara, Thiruvalla,
is a prominent example of Kerala's rich ecclesiastical
architecture. Currently the church is located in
Kvumbhagom village of Pathanamthitta district.

HISTORY

As the Christian population grew, the Niranam Church

became overcrowded. To address this, the people of
Thiruvalla built a small bamboo and thatch church
locally. In 1814, this structure was destroyed by a fire,
allegedly set by miscreants. The distressed Christians
sought help from Col. John Monroe, a British resident.
Monroe petitioned Maharani Parvathy Lakshmi Bhai of
Travancore on their behalf. Recognizing their need, the
queen ordered the church's reconstruction, providing
the necessary land and resources. In 1815, the main
portion of the current church was built.
PALIYEKARA ST.GEORGE ORTHODOX CHURCH, THIRUVALLA
HISTORY & CONTEXT STUDY

Thiruvalla, a town in Kerala, India,

is known for its cultural heritage,
temples, churches, and scenic
backwaters.

Thiruvalla was ruled by the kings in

Thukalassery palace . before it was
under Travancore kingdom.There
was only 1 church in the region ,
i.e; the Niranam church built by
St.Thomas during his visit to
India..On insistence of the people
Paliyekara church was built, it was
built under the strong influence of
the nearby Sri Vallabha temple, 5
min afar. Local traditional
craftsmen at that time were
familiar with the architecture syle
THIRUVALLABHAPURAM PALACE SRI VALLABHA TEMPLE, THIRUVALLA
IN PALIYEKARA
of temples and it can be well
highlighted in this church.
KERALA TEMPLE PALIYEKARA CHURCH

ELEMENTS

BALIKALU IN TEMPLES

The element or structure , The Balikalu is of Hindu

origin.Essentially it simply denotes the presence of
demi-gods who guard the temple, to whom the priest
makes sacrificial offerings. It is made of stone.

KALKURISSU IN FRONT OF THE CHURCH

Kalkurissu, originated and influenced from temple

architecture in Kerala is only seen in churches in Kerala.
 KERALA TEMPLE PALIYEKARA CHURCH

ELEMENTS

KALVILAKKU INSIDE THE CHURCH

KALVILAKU IN SRI VALLABHA TEMPLE, THIRUVALLA

Kalvilakku made of stone has been inscribed into the

walls of the church , which is also a temple
Similar stones can be seen in the nearby temples in the
architectural influence.
area.Lighting lamp is a sacred ritual among the Hindus
symbolises the presence of God.
Use of light is important in both temples and churches
as light symbolises the divine serenity of God.
 KERALA TEMPLE PALIYEKARA CHURCH

ELEMENTS

DWAJASTHAMBHAM IN FRONT OF SRI VALLABHA TEMPLE DWAJASTHAMBHAM IN FRONT OF THE CHURCH

Similar elements have been used in the temple and church. It Simialr concept is taken for
is used to hoist flags during festivals and significant religious Deepasthambham in churches.
events, symbolizing the temple's active status and inviting
devotees. The flagstaff represents a connection between the
temple and the heavens, and its presence signifies the
temple's sanctity and divine presence.
 KERALA TEMPLE PALIYEKARA CHURCH

ROOFING

GABLED ROOFING IN SRI VALLABHA TEMPLE ROOFING IN THE CHURCH

Traditional Kerala
architectural elements
combined with European
influences. The roof
features a sloping,
gabled structure,
typically covered with WOOD RAFTERS USED
red clay tiles IN THE ROOF CEILING
KERALA TEMPLE PALIYEKARA CHURCH

SPATIAL ARRANGEMENT

The interiors o Kerala temples

Altar Aisles
Dim litted interiors inspired from traditional Kerala
architectural styles can seen in the temples of The interiors of the church has

Kerala striking similarity to the

interiors of Traditional Kerala
Architecture and Temple
architecture . Use of traditional
columns made of stone, play of
light in the interior is well
evident.
KERALA TEMPLE PALIYEKARA CHURCH

SOCIO-CULTURAL INFLUENCES

Similarly, the chucrh also had a Ootupura

behind the church complex for the people to
gather together and eat..

Natakashalas , used ffor the same purpose for

displaying cultural activities were set up near churches
for the believers and public.

OOTUPURA NEAR TEMPLES Temple structures had

ootupuras (dining halls)
& koothambalam SECTION OF THE CHURCH
(cultural center0 near to
it for the public.In old Ootupura , now used as

days, people used to parish hall for the church

come together to
KOOTHAMBALAM
religious places and eat
together, cultural
activities, festivals etc
were done.
KERALA TEMPLE PALIYEKARA CHURCH

MATERIALS

Stone, wood , laterite and terracotta tiles were the Facade made of
original materials used in Kerala traditional temple laterite stone walls.
architecture from the oldern days.It is also suitable with decorative
for the climatic conditions of Kerala. motifs, that reflect
on the influence of
traditional Kerala
craftsmanship.

Clay red, reminiscent terracotta is

connected to earth, humanity and
the concept of being grounded.
Material: Traditional clay tiles,
known Mangalore tiles.

Wood used for the interior

carvings, roof rafters, beams,
pillars, and decorative elements
featuring intricate floral carvings.
 PALIYEKARA CHURCH

DECORATIVE ELEMENTS

WOOD CARVED SEATING

STONE CARVED GOLDEN FLORAL

WALLS MOTIF IN METAL

WORK ON THE
MAIN DOORS

WOOD CARVINGS ON ROOF

TEMPLE BELLS INSIDE Paintings depicting

THE CHURCH the life of Jesus.
Carvings and decor
elements have been greatly
influenced from temple
architecture styles.
PAINTING BEHIND THE ALTAR
PALIYEKARA CHURCH

SPATIAL ARRANGEMENT

ALTAR INSIDE ATTIC OF THE CHURCH PALIYAKAM (NAVE ) AISLES IN THE CORRIDOR

The spatial arrangement of the church has a striking similarity to that of a

temple, dimly lit spaces with only natural light lighting the corridoors. Divine
ambience can be felt inside the church.Focus provided to the Altar space
inside and the Madhubaha space behind the curtains.

SEATING ON EITHER SIDE OF THE NAVE

CONCLUSION
Through a detailed analysis based on identified architectural parameters, a comparative study
revealed both similarities and differences in design, structure, and cultural significance .There
is strong influence of Kerala traditional architecture and temple architecture on the
architectural style, the spaces, the elements, the features, spatial arrangement and quality of
Kerala churches.

Despite the differences in religious symbolism and function, both the temple and the church
share a commitment to creating spaces that evoke spirituality, communal gathering, and
aesthetic beauty. The comparative analysis underscores the dynamic interplay between
different architectural traditions and highlights the unique synthesis that characterizes Kerala's
built heritage. This study thus contributes to a deeper understanding of how religious
architecture in Kerala is a reflection of cultural confluence, adaptability, and shared heritage.

However, the study has also highlighted the distinct differences that set these architectural
styles apart. The symbolic and functional elements unique to each faith are clearly present,
reflecting the distinct religious practices and beliefs of Hinduism and Christianity. The
adaptation of Hindu architectural principles to meet the liturgical requirements of Christianity
has resulted in a harmonious blend of forms that respect the traditions of both religions.
The findings of this research underscore the importance of cultural exchange and religious
coexistence in the evolution of architectural styles. The Paliyekara St. George Orthodox
Church, with its rich tapestry of architectural influences, serves as a beacon of Kerala's diverse
cultural heritage and its history of mutual respect between different religious communities.
CONCLUSION
The study found that Paliyekkara Church exhibits several architectural features inspired by
Hindu temple design, such as sloping roofs, intricate wood carvings, and the use of
courtyards. These elements, traditionally seen in the Sri Vallabha Temple, have been
adapted to suit the liturgical needs of the church while retaining their cultural
significance. The influence of the local culture is evident in the church’s incorporation of
natural materials, decorative motifs, and spatial organization, fostering a sense of
continuity and harmony within the community.

Similarity of spaces and elements are well evident in Kerala churches, which is a strong
influence from Kerala Architecture and temple architectural styles

GOPURAM - CHURCH TOWERS

DHWAJA STHAMBAM - DWAJASTHAMBHAM
BALIKALU - KALKURISSU
MANDAPAM - PALLIYAKAM (NAVE)
GARBHAGRIHA - MADHUBAHA (ALTAR)
KOOTHAMBALAM - NATAKASHALA
OOTUPURA - OOTUPURA

Similarity of spaces and elements are well evident in Kerala churches, which is a strong
influence from Kerala Architecture and temple architectural styles