[edit]
Hindu temples and monuments[edit]
Virupaksha temple at Hampi
Monolithic Nandi statue at the eastern end of Virupaksha Bazaar, Hampi.
Inner courtyard and pillared halls (mandapas) of the Virupaksha Temple complex, Hampi.
Ruins of Vijaya Vittala Temple
Gopuram of Virupaksha Temple
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.
Fresco in the temple interior. Virupaksha temple
Fresco in the temple interior, Virupaksha temple.
Sculpture in the temple interior, Virupaksha temple
Virupaksha temple and market complex[edit]
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, 50-metre (160 ft) high gopuram, a Hindu monastery dedicated to Vidyaranya of Advaita Vedanta tradition, a water tank (Manmatha), a community kitchen, other monuments and a 750 metres (2,460 ft)-long ruined stone market with a monolithic Nandi shrine on the east end.
Erotic relief sculptures on the exterior stone walls of the Virupaksha Temple, showcasing the diverse iconographic traditions of the Vijayanagara Empire.
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[edit]
The ruins of Krishna Temple
The Krishna temple, also called Balakrishna temple, on the other side of Hemakuta hill, is about 1 kilometre (0.62 miles) 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.
Shiva linga (left) and fierce Yoga-Narasimha monoliths carved in-situ. Narasimha is damaged, his pedestal has burn marks.
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 3 metres (9.8 ft) 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 6.7 metres (22 ft)-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[edit]
Left: Achyutaraya temple ruins; Right: market in front of the temple ruins.
The Achyutaraya temple, also called the Tiruvengalanatha temple, is about 1 kilometre (0.62 miles) 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[edit]
Vitthala Temple at Hampi
The Vitthala temple and market complex is over 3 kilometres (1.9 miles) 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. The inscriptions include male and female names, suggesting that the complex was built by multiple sponsors. The temple was dedicated to Vitthala, a form of Krishna also called Vithoba. The temple opens to the east, has a square plan and features an entrance gopuram with two side gopurams. The main temple stands in the middle of a paved courtyard and several subsidiary shrines, all aligned to the east. The temple is a unified structure in a courtyard measuring 500 by 300 feet which is surrounded by a triple row of pillars. It is a low structure of one storey with an average height of 25 height. The temple has three distinct compartments: a garbhagriha, an ardhamandapa and a mahamandapa (or sabha mandapa).
The Garuda shrine in the form of stone chariot at Vitthala temple.
The Vitthala temple has a Garuda shrine in the form of a stone chariot in the courtyard; it is an often-pictured symbol of Hampi. Above the chariot is a tower, which was removed during 1940s, as per historian Dr.S.Shettar. 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.
Vitthala temple gopuram and market.
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 1.3 hectares (3.2 acres) 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 one kilometre (0.62 miles) 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 region around the Vitthala temple was called Vitthalapura. It hosted a Vaishnava matha (monastery), designed as a pilgrimage centre centred around the Alvar tradition. It was also a centre for craft production according to inscriptions found.
Hemakuta hill monuments[edit]
The Hemakuta hill lies between the Virupaksha temple complex to the north and the Krishna temple to the south. It is a collection of modestly sized monuments that are preserved examples of pre-Vijayanagara and early-Vijayanagara temples and construction. The site has several important inscriptions, is easily accessible and provides views of the some parts of Hampi and the fertile, agricultural valley that separates the sacred centre from the urban core with its royal centre.
Hemakuta hill temples
The hill has more than thirty small-to-moderate-sized temples, together with water cisterns, gateways, and secular pavilions. The latest examples are dated to the early 14th century. Some of the structures are differently-sized prototypes of temples or mandapas, assembled from blocks of stones. Others are completed monuments of different designs, such as the Phamsana style. Two temple groups in this style look similar; each has a triple vimana consisting of square sanctums with each set connected to its own shared square mandapa. The towers (shikaras) on these are pyramidal granite structures consisting of eleven stacked, shrinking squares and a top in the Deccan-style square kalasha finial. Both sets are Shiva temples with triple linga; early sources misidentified these as Jain temples because of their simple exterior and interior walls.
One of these groups has a historically important inscription that records that Kampila built the monument in the early 14th century. This inscription links Hampi with the Kampili kingdom and suggests an association of the Kampili history with that of Vijayanagara Empire that followed it. The style of temples on the Hemakuta hill suggest it may have been a study centre for experimenting with different types of Hindu temples. The styles present include those of the Chalukya period, the Rashtrakuta period and later periods. It may also have been the template for the original Virupaksha temple, which was later greatly expanded with gopuram, mandala and other additions. A similar monument dedicated to Narasimha, the man-lion avatar of Vishnu, is located east of Hampi; an inscription near it states that it was operating in 1379 CE.
The Hemakuta hill also has monuments with two monolithic Ganesha; the Kadalekalu Ganesha and the Sasivekalu Ganesha. The Kadalekalu Ganesha, named after Ganesha's gram-shaped belly, is in the middle of Hampi's sacred centre on the east side of the hill near Matanga. A colonnaded, open mandapa leads to the sanctum, which houses a monolithic image of Ganesha more than 4.5 metres (15 ft) high, which was carved in-situ from extant rock. Ganesha's tusk and other parts have been damaged, but the left hand—which holds a rice cake treat with his trunk reaching out for it—has survived.
The Sasivekalu Ganesha, named after Ganesha's mustard seed-shaped belly, is near the Krishna temple south-west of the Kadalekalu Ganesha. It is a 2.4 metres (7.9 ft)-high monolith that was also carved in-situ from extant rock. The Sasivekalu Ganesha is carved with his mother Parvati, in whose lap he sits. She is only visible from the back of the statue. The monument is housed inside an open-pillared mandapa; the left hand and tusk have been damaged.
Hazara Rama temple[edit]
Left: Hazara Rama Temple Garbhagriha; Right: Ornate Carvings on the temple
The Hazara Rama temple, referred to as the Ramachandra temple in inscriptions, occupied the western part of the urban core in the royal centre section of Hampi. This temple was dedicated to Rama of the Ramayana fame, and an avatar of Vishnu. It was the ceremonial temple for the royal family. The temple is dated to the early 15th century and is attributed to Devaraya I. The temple's outer walls portray the Hindu Mahanavami (Dasara) and the spring Holi festival procession and celebrations in parallel bands of artwork. The lowest band shows marching elephants, above it are horses led by horsemen, then soldiers celebrated by the public, then dancers and musicians, with a top layer depicting a procession of the general public. The depiction mirrors the description of festivals and processions in surviving memoirs of Persians and Portuguese who visited the Vijayanagara capital.
Left: Outer walls of the Hazara Rama temple show Hindu festive processions; Right: The Buddha as an avatar of Vishnu as per Vishnu Purana, inside the temple
The inner walls of the temple has friezes containing extensive narration of the Hindu epic Ramayana. The temple has an entrance mandapa and a yajna ceremony hall, whose ceiling is designed to ventilate fumes and smoke through the roof. Inside the main mandapa are four intricately carved pillars in the Hoysala style; these carving include depictions of Rama, Lakshmana, and Sita of Vaishnavism, Durga as Mahishasuramardini of Shaktism and Shiva-Parvati of Shaivism. Images are missing from the square sanctum. The temple has a smaller shrine with friezes depicting the legends of Vishnu avatars.
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[edit]
Shivling and Nandi sculptures on the rocks of the Tungabhadra river, Hampi
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[edit]
Pattabhirama temple in Hampi suburbs
The Pattabhirama temple complex is in the southern suburban centre outside the sacred centre and the urban core, about 500 metres (550 yd) 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[edit]
The Mahanavami platform, also called the "Great Platform", "Audience Hall", "Dasara" or "Mahanavami Dibba" monument, is within a 7.5-hectare (19-acre) enclosure at one of the highest points inside the royal centre (urban core). It has ceremonial structures. It is mentioned in the memoirs of foreigners who visited Vijayanagara, some calling it the "House of Victory". The largest monument in this complex has three ascending square stages leading to a large, square platform that likely had a wooden mandapa above it. This was burnt down during the destruction of Hampi.
Mahanavami platform monument
The two lower levels of the platform is made of granite. It has reliefs—possibly a catalogue of 14th-century royal activities—and lines of marching animals including elephants, horses and camels. 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.
Water infrastructure[edit]
Water tank at the Krishna temple
Queen's Bath built in Indo-Islamic style
The Square Water Pavilion, also called the Queen's Bath, is in the south-east of the royal centre. It has a pavilion, a water basin and a method of moving fresh water to it and taking away wash water and overflows. The basin is enclosed within an ornate, pillared, vaulted bay. Nearby are ruins of the aqueduct. The modern name of this building, the Queen's bath, is probably a misnomer because this was a public bath for men and travellers. The building's interior arches show influence from Indo-Islamic architecture, reflecting an era in which Hindu and Muslim arts influenced each other in India.
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.
A stepped square water tank
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[edit]
Several major temples in Hampi have an embedded kitchen and 100-or-more-pillared feeding halls. Hampi also had a dedicated public Bhojana shala (house of food) where numerous thali (dish) were carved in series in a rock on both sides of a water channel. One example is found near an octagonal fountain in the south of the royal centre; according to epigraphical sources, this Hampi bhojan shala was a utada kaluve or "canal connected with eating".
Elephant stables and enclosure[edit]
In the east of the royal centre lies the Gajashala, or elephant stables, which consist of eleven square chambers aligned north–south. The openings to the stables are arched; above ten chambers are alternating fluted and plain domes. In the middle of the stables are stairs to reach the roof.
Lotus Mahal (left) and elephant stables: syncretic style monuments.
The enclosure is close to the elephant stables; it was thus named in a Persian memoir whose 19th-century translation was an early introduction to Hampi ruins for many. The enclosure contains the Lotus Mahal which is a two-storeyed pavilion in the royal centre. The Lotus Mahal combines a symmetrical, square, Hindu mandala design with lobed arches, vaults, and domes of the Indo-Islamic style. Its basement and pyramidal towers are based on Hindu temple architecture. Like almost all of the structures in Hampi's royal centre, this monument has no inscriptions nor epigraphs mentioning it and therefore dating it and establishing its function with evidence has been difficult. The Lotus Mahal and other structures in the Hampi urban core, however, were not built with Muslim patronage, unlike the tombs in the various Muslim quarters of the city. These buildings reflect the assimilative approach of the Vijayanagara Hindu rulers. Lotus Mahal looks like a syncretic, congested space and its purpose is unclear. Speculations include it being a council hall.
Other Hindu temples and monuments[edit]
In the sacred centre near the southern banks of the Tungabhadra River and close to the Vitthala temple complex, are gateways and a monument now called the King's Balance. The latter is similar to those found at the entrances of South Indian Hindu temples for the tula-purush-dāna or thulabharam ceremonies in which a person gives a gift by weight equal to, or greater than, their body weight.
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. Other significant monuments include a temple near the octagonal bath for Saraswati, a Hindu goddess of knowledge and music; a temple in the suburbs for Ananthasayana Vishnu; an Uddana Virbhadra temple for Shiva and Vishnu; a shrine for Kali, the fierce form of Durga unusually shown holding a ball of rice and a ladle (Annapurna); an underground temple in the royal centre; a Sugriva cave temple; the Matanga hill monuments; the Purandaradasa temple dedicated to the scholar-musician famed for the Carnatic music tradition; the Chandrashekhara temple for Shiva near the Queen's bath monument; and the Malyavanta hill dedicated to Rama-Sita-Lakshmana and Shiva. The Malyavanta hill features several shrines including the Raghunatha temple and a row of Shiva lingas carved in stone.
Jain monuments[edit]
Reliefs of Jain temples at Hampi include Hemkut Jain temples, Ratnantraykut, Parsvanath Charan and Ganagitti Jain temples. Most of the idols are now missing from these temples, which were built in the 14th century.
Ganagitti temple complex[edit]
Ganagitti Jain temple
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[edit]
A cluster of Jain 150 meters (160 yd) 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[edit]
Ahmad Khan tomb in Hampi
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[edit]
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.
