Though the architectural production during the Cola period (c. 850 - 1279) was both impressive and numerous, only a few temples were patronized directly by the Cola kings and queens. Among those, four are very important and can be labelled " State temples ". These are located at Tanjavur, Gangaikondacolapuram, Darasuram and Tribhuvanam. They share specific features: height of the shrine-tower, association of the name of the ruler with the divinity, relative unity of the conception, short number of secondary buildings around the main shrine, and, finally, a relative short story, since they were usually disregarded by the successors of the Cola (except the Nayaks). But the temple at Gangaikondacolapuram was completed by the middle of the 11th century (Rajendra I died in 1044) and the one at Darasuram was started only a century later (by Rajaraja II, 1146-1172). What happened in the meantime? A lot of temples were built during that span of time but what was the role of the royal patrons in the process? As a matter of fact, and in spite of a dynastic change at the end of the 11th century, the Cola kings of the 12th century (Kulottunga I, Vikramacola, Kulottunga II, Rajaraja II, Kulottunga III) were powerful rulers. It is then surprising that such an important king as Kulottunga I (1070-1122) was did not built his own " State temple ", but patronized the one at Chidambaram. His son, Vikrama, followed his father's work but had also new temples created. The one at Tukkacci, near Kumbakonam, is one of the most impressive. It has been published only once, by S.R. Balasubrahmanyam in his extant survey of Cola architecture. Though it is sometimes considered as the prototype for the Darasuram temple (L'Hernault 1987: 6-7), it is generally neglected by the historians. The aim of this paper, based on recent pictures of the building, is to reconsider this temple in the light of royal Cola architecture. The question is to know whether Tukkacci is the link between Gangaikondacolapuram and Darasuram, and, if so, what novelty it brought. In particular, two aspects will be examined: the chariot-mandapa and the appearance of the image of Sarabha, Siva in the shape of a mythical beast putting and and to Narasimha's wrath.