Almost every one of us
feels the need for a temple in which to worship. What is a temple? Why do we
need a temple?
In this article Sri Akka explains the back-ground to temples and the worship there-in:
I want to share with you some thoughts that occurred to me on this subject:
All our temples are constructed following certain rules laid down in the Aagama Shastras. 'Aagamam' is a Sanskrit word for which the corresponding word in literary Tamil is tonRiyatu meaning: 'was revealed' to the ancient Seers when they were in deep meditation/communion with God.
The Aagamas prescribe in detail the selection of places and sites for locating a temple, the measurements such as length, width, height etc., for the construction of the temple and the kriyas or the rituals of worship to be performed for each deity. From Saint Tirumoolar's Tirumantiram we have the following nine basic Siva-Aagamas:
KaaraNam, Kaamikam, Veeram, Vuyar-chintam, VaatuLam, viyAmaLam, Kaaloththaram, suppiram, Makutam. In the same manner, there are Aagamas for the worship of Tirumaal (Vishnu) and Shakti (Sri or Lakshmi). The Aagamas have four broad subject-headings: Kriyai, Sariyai, Jnaanam and Yoga. Generally, however, Aagamas give instructions mainly on the construction of temples and the rituals to be followed in the worship of the deity. They stress on the Bhakti-marga - or the love for a personal God through devotion and total surrender. The Shaivite method of worship follows the instructions laid down in the Aagamas; the other worshipers follow the instructions of the Vedas.
The differences in these two methods are explained in the following paragraphs:
Followers of the Aagama method of worship partake of the food prepared by them only after it is offered to the Lord. In Vedic rituals, the Homa fire is lit and in it is offered the food or live-sacrifice of animals. Such offerings were made to the Homa-fire because of the belief that Agni (Fire) is the mouth of God.
In the Aagama rituals, God is revered as the Ruler of the Universe and all services rendered unto Royalty are offered to Him, such as giving a bath, dresses, and food. Other methods of royal worship include rides on the elephant and the horse, fanning with chaamaram - ornamental fans. The temples were also constructed as royal abodes of God, like palaces for kings.
In Vedic worship, offering food in the Homam fire was the only ritual followed. For the followers of the Aagamas, there was need for a symbol of God - an idol or other material thing. For the Vedic method of worship, nothing else was needed except the holy Fire to connect with God/all deities. Aagamas prescribe not only the methods of worship of Siva/Vishnu but also give instructions for the practice of Yoga and proceed to enlighten the devotee about the ultimate truth through philosophical statements.
Vedic ritualistic worship, however, is confined to Homam-Fire-worship for which the Vedas have prescribed the needed Mantras. For Aagama method of worship, the Veda-mantras are not needed. But in the Vedic rituals, mantras have been prescribed for every step of the ritual in front of the Homam-Fire. There is a mantra to be chanted by the person offering live-sacrifice. There is another mantra for cutting the flesh of the sacrificed animal. Similarly there are mantras for burying cow-dung in the earth etc. The sacrifice of animals in the Vedic rituals was done in the name of God. In Aagama worship, this was substituted by animal-figures made out of grain-flour.
We shall now proceed to examine how temples were constructed following the rules laid down in the Aagamas. The structure that is constructed to house the deity is called a 'Ko-yil' or 'Aa-layam'. Ko means the Lord and yil means the place where he resides; hence the name Koyil for a temple. Aa means Pashu meaning the Jeevaatma; the place where it is established in union is the Aalayam. In Pathi - Pashu - Paasham, the Pathi is Paramatma, the Supreme Lord; Pashu is the Jeevatma and Paasham is the close relationship, bond or Laya that exists between Paramatma and Jeevatma.
The temple's layout design, the rituals and the conduct of the devotee all cater to the devotee's needs in the following manner:
Arikurip poruL: Developing the devotee's knowledge/wisdom.
AruL neRip poruL: Fulfilling the devotee's desires.
Anubhavap poruL: Granting the devotee peace of mind and spiritual development.
The basic tenet of Hinduism is that in every thing that exists - from the atom to the universe - God resides with the qualities of Sat, Chit and Anandam: Existence, Consciousness and Bliss. The principal reason for the construction of the temple is to reach the goal of Self-realization. When we ask of a person: "Who are you?" the reply will emphasize the person's name, fame and possessions. But all these are merely attributes of the body. Removing this false identification of the Self with the physical body and teaching the truth: "You are not your body; you are not your knowledge, qualifications etc; you are the soul that is beyond all this" is the main purpose of establishing a temple.
The heart is where our life resides. In the same manner, the Garbhagruha or the Sanctum Sanctorium is where the Spirit is and hence it is known as the Moolasthanam. The idol of the deity in the Moolasthanam is established after Yantra Prathishta. In common parlance, the Yantra is like the engine without which the vehicle will not move. In the same manner, when the deity is installed without the consecration ceremony of Yanthra Prathishtaanam, the devotees will be unable to receive the Grace of the Lord and the temple itself will not attract devotees.
God's Grace is represented in the form of the idol in the Garbhagruham and in the form of a symbol in the Gopuram of the temple. As we approach and enter the temple, these are the few thoughts that we should entertain in our minds: On seeing the Gopuram, the devotee should remind himself/herself: " I am not this body, I am the Soul within." With this thought, we will be able to perceive others also in the same manner. As we pass the Gopuram and enter the temple, there are many other enclosures with doors to enter. Our body is also like these many walls that hide the soul within. Understanding this will help us to realize the truth that we are the soul within, not the body outside. The next place we come to is the Bali Peetam, the sacrificial altar. This reminds us of the state in which the soul within is placed. As the devotee with faith in the statement: "I am not the body, I am the soul" enters through the Gopuram Gate, he/she should shed on the Bali Peetam all his/her animal qualities of Kama (desire), Krodha (anger), Lobha (Avarice), Moha (delusion), Madha (Pride), and Maatsaryam (Jealousy) and prostrate before the Bali Peetam symbolically to realize in the mind the pure state of the soul within.
Next we see the Dwajasthambam or the Flag-pole. This is the symbol to inform the soul (Antaratma) within of the Tatwatma or the highest truth. The three states: Bhutatma, Antaratma and Tatwatma are represented as three stripes in the flag at the top of the Flag-pole.
After passing the Dwajasthambam, we approach the Adhikaara Nandi which represents the Jeevatma. The Siva Lingam, Adhikara Nandi and the Flag pole are placed on a straight line; these are understood in Saiva Sidhanta as Pathi, Pashu and Paasham.
The foundation for the Shilpa Shastras is the Aagamas where in the Chapter 'Jeeranoddhaara vidhi' it is stated that the rules regarding the temple architecture must be strictly followed. They also speak of the negative effects of any departure from the rules and regulations that have been laid down. The Vaastu regulations do not differ from Aagama to Aagama. In literature, the content could change from one writing to the other; but the underlying rules of Grammar and Syntax remain unchanged. In the same way, Aagama and Vaasthu are two branches from the same root.
We need a mind that is calm. We require a mind that is peaceful. We want a mind that is contented. It is necessary to have a mind that is filled with noble thoughts. Life is travel on the spiritual path. For us to reach a higher level in our spiritual growth, we need a temple. If we develop the habit of going to a temple, we shall attain to a deep state of peace and contentment that will assist us greatly in our spiritual progress.
I would like to illustrate this with an example. Sea-water, absorbing energy from the sun evaporates and becomes the cloud in the sky. The cloud builds up and showers down as rain that waters the rivers. Once the river crosses the rapids and settles down to a smooth flow, it reaches the sea and becomes one with it. The Temple is a place that will help us in spiritual transformation and enable us to attain the Bliss of one-ness with the Supreme.
Hindu religion is a very ancient one. The Sivaagamas contain these ancient truths in great detail. As we enter a temple, instead of treating the rituals and procedures as mere matters of detail, if we truly imbibe the great truths contained in the Aagamas, we shall greatly benefit from the worship in our temples and others will respect our faith with admiration.
'Mathi Oli'. R.
Saraswati
President
Nandalala seva samithi
trust, mylapore, chennai-600 004,India
Nandalala Mission,
Sunnyvale, California, USA.
mission@nandalala.org
26th July 2000
About the author:
Sri
Akka, is a tamil poetess and writer with many facets to her vibrant personality.
Sri Akka lives life with a zest that could very well remain unparalleled, her
unbounded energy is channeled towards guiding people toward the path of righteousness
- a mission that is as divine as Sri Akka herself. The divinity within her was
first revealed by the great saint, Sri Chandrasekharendra Saraswathi,
Sankaracharya of Kanchi Kamakoti Peetam, as the Power Incarnate of Sri
Akhilandeswari of Thiruvanaikovil, TamilNadu, India.
Sri Akka continues her efforts to build a better world for everyone,
especially
children.