The Bhumisvara Siva temple at Viralur does not have any inscriptions on the walls of the temple. But considering the architectural features, it has been assigned to Vijayalaya’s reign (850 -871 CE). Its grandeur lies in the simplicity of its structure and sculptures and the bell-shaped crowning cupola (sikhara) that is crowned by a bulbous finial (stupi). References: S.R. Balasubrahmanyam, 1966, pp.56-57

Brahadisvara Temple at Thanjavur was built in the reign of Rajaraja I from 985-1014 CE. In Sanskrit, the temple is known as Brihat Esvaram or the Big Temple. Inscriptions in Tamil mention the temple as Sri Rajarajeswaram; it is also referred to as Dakshina Meru. The greatest of the Chola temples, 2010 marked the completion of 1000 years of the consecration of this temple. Together with the Gopura, which is a later addition, the total area covered by the Brihadisvara temple complex is nearly 1200 x 800 feet. An enclosure nearly 800 feet by 400 feet, with a late Gopura in the east, surrounds the main temple structure, the Rajarajesvara vimana. A Nandimandapa stands at some distance from the entrance of the shrine, within the enclosure. The shrine itself is 25 feet square and is provided with an ambulatory. Symbolic doorways are provided on all four sides; hence, it can be described as being of the Sarvatobhadra class. There are huge four-armed door guardians. Above the shrine or Vimana, there is a second storey, once again complete with offsets and protected by guardian figures. Internally, the two storeys, upper and lower, are common, and they accommodate a huge Linga of Shiva.

The Brahadisvara temple at Gangaikondacholapuram was built for Shiva by Rajendra I (1012-1044 CE). Rajendra I chose this location to build a new a great capital city for the Chola Empire most probably during the first quarter of 11th century in order to commemorate his conquest over northern territories. He not only built a city, now in ruins and excavated partially, but also a great temple for Siva. However, there is no inscription of Rajendra himself. The earliest inscription is that of his son, Vira Rajendra (1063-1069 CE) that records the donations of his father. The Brahadisvara temple at Tanjavur had influenced this temple in many ways for example in the vast conception of the layout and massive proportion of the elevation. Moreover, the sanctum with its axial units, the Chandikesvara shrine, the cloister mandapa (hall) with the subsidiary shrines and a gopura (gateway) are similar to Tanjavur. However, the temple has its own unique features and some of the shortcomings in the design of the Brahadisvara at Tanjavur have been overcome. For example, there is a provision for erecting wooden scaffolding in the masonry of the sanctum, and the elevation is more ornate as compared to the Tanjavur temple. The temple has sculptures of exceptional quality. The sub-shrines of Chandesa and Amman were originally built according to the plan of Rajendra I, as well as the Simhakeni (the lion-well). Over time the sub-shrines of Thenkailasha, Ganesha and Durga were added. The authenticity of these additions is supported by the Agamic texts concerning renewal and reconstructions of temples in use.

References:

• M.W. Meister and M.A. Dhaky, 1963, pp.241-249
• UNESCO: https://whc.unesco.org/en/list/250

Brahmapurisvara temple, Pullamangai, Tamil NaduThe Brahmapurisvara temple at Pullamangai, of early years of Parantaka I (907-954 CE), is acknowledged as one of the most articulate example of early Chola architecture and sculpture. According to one of the inscriptions, this temple was known in the past as that of Tiru Alandurai Mahadevar. It is of special importance also because it carries many inscribed records of that king’s time under his title of Parakesari. The base mouldings and surface decoration are crisply chiselled and have mythological panels illustrating episodes from the Ramayana and the Mahabharata. The central niches have elaborate figural arrangements in that the divinities are not by themselves but have elegant companion figures. They are Dakshinamurti, Shiva’s Lingodbhava form with Brahma and Vishnu acknowledging Shiva’s supremacy, and a sculpture of Brahma. The original family (parivara) shrines of the attendant deities have disappeared. By virtue of the temple's large size, its ornateness and the quality of the workmanship, the temple may have been a royal building. References: S.R. Balasubrahmanyam, 1971, pp.46-49, J. Harle, 1958, M.W. Meister and M.A. Dhaky, 1963, pp.165-167.