Temples played a significant role in the life of the Tamils and
occupied a central place in their lives. They served as places of worship,
divine experience, entertainment, aesthetic relish, social togetherness, as
well as home for artistes in the fields of sculpture, painting, music,
dance and philosophy. A Hindu temple is one of the means to attain mokṣa
(release). The Hindu temple is a monument with elaborate sculptures and
wide circumnutating passages, with other deities placed around the chief
deity.
In ancient days, a group of artists resided in the temple. The
architects, the sthapatis (sculptors), the devadāsīs (dancers), the
musicians, the pūcārīs (priests), the kavīs (poets), the jewelers, the
garland makers, and a large number of attendants were part of the temple
and its precincts. Day and night they were engaged in serving god and they
experienced divinity in doing so. Each person was an expert in his/her own
field. In the presence of the Divine the devotee surrendered his/her ego
and professional pride and became a humble servant of god. The temple was a
common platform which brought all classes of people–priests as well as
menial functionaries in the temple to act in perfect unison.
Temples (of deities of different religions) were prevalent in ancient
India, as depicted in the Kathās (narrative poems) such as Uddyotanasūri in
his 8th-century Kuvalayamālā (a Prakrit Campū, similar to Kāvya
poetry).—Page 82.30: Here is a list of religious establishments of
different denominations as mantra-jāpa-maṇḍapa, brāhmaṇa-śālā,
rudra-bhavana, dhārmika-maṭha, Home of Kāpālikas, Holy platforms of Yakṣas,
Nāgas etc., Brahmanical songs were sung in āvasati, Jinagṛha, Buddhavihāra
or Buddhist monasteries, Shrine of goddess Kottavī, Temple of six-headed
god Kārttikeya and temple of other deities.
The Temple is a place where the devotees can get the environment to connect
themselves with their lords. The Hindu temple consists of all the cosmic
elements from fire to water, images of nature to deities, Gods remain
feminine to masculine, kāma to artha, fleeting sounds and incense smells
etc. by which one can celebrate life. [...] From the ancient time the art
of temple building has been developing in almost all the regions of India.
The different architectural techniques of temple building in different
regions are the result of geographical, climatic, ethnic, cultural,
national and historical diversities.
The Temple is a replica of the Human Body and the five enclosures
(pañcaprākāras) represent the five sheaths (pañcakośa) that constitute it.
They are the physical sheath (annamaya-kośa), the vital body sheath
(prāṇamaya-kośa), the mental sheath (manomaya-kośa), the intellectual
sheath (vijñānamaya-kośa), and the bliss sheath (anandamaya-kośa). These
five sheaths represent the physical body of the deity on the horizontal
plane.
Another category of correspondences between the Temple and the Human Body
(according to texts and performers) is established on the vertical plane,
and in this case it relates to the so-called energetic centers (cakras)
situated along the internal channel (susumnā) in the spine. They are
mūlādhāra, svādhiṣthāna, manipūra, anāhata, viṣuddha, and ājnā. At the base
of the channel, imagined as a coiled serpent in the lowest of the Cakras
(mūlādhāra), Kuṇḍalinī, the feminine life force or Śakti, is thought to
reside. At the opposite end, above the six power centers, the
thousand-petaled lotus (sahasrāra-cakra) is the abode of Śiva.
Thus, the temple is considered as the body of a human being whose soul
(ātma) is represented by the idol in the śrīkōvil, and the aim of the
rituals is to keep this “being” not only alive, but in a constant state of
enlightenment. Indeed, the concept implicit in this vision is that in
attaining enlightenment a man, a yogi, becomes a deity, since enlightenment
is a permanent quality of gods and irradiates, benefiting not only the
devotees visiting the temple but the entire society.
Temples in ancient Indian Painting (*citra*)
<https://www.wisdomlib.org/definition/citra#shilpashastra> are associated
with Cities, according to the Viṣṇudharmottarapurāṇa, an ancient Sanskrit
text which (being encyclopedic in nature) deals with a variety of cultural
topics such as arts, architecture, music, grammar and astronomy.—In the
context of identification of some particular places through picture, the
Viṣṇudharmottarapurāṇa gives some instructions. According to this book, a
city should be represented in a picture with various temples, mansions,
markets, residences and royal roads. The lofty temples, huge mansions,
markets, specious market roads etc. of the city of Ujjayinī as stated in
the Kādambarī be a model for a picture of a well-designed city.
Vishnudharmottara Purana (Art and Architecture) Hinduism Shilpashastra
This page relates ‘Different Types of Temple’ of the study on the elements
of Art and Architecture according to the Vishnudharmottara Purana: an
ancient text whose third book deals with various artisan themes such as
Architecture, Painting, Dance, Grammar, etc. Many chapters are devoted to
Hindu Temple architecture and the iconography of Deities and their
installation rites and ceremonies.
6. Different Types of Temple Chapter 4 - Temple Building
It is quite difficult to say about a definite number of varieties of Hindu
temples as different treatises offer different numbers in this regard. In
the Bṛhatsaṃitā of Varāhamihira twenty types of temples are recognized. But
in the Viṣṇudharmottarapurāṇa the varieties of temple go higher and here
hundred varieties of temples have been enumerated.
These are—
himavān,
mālyavān,
śṛṇgavān,
āgāra,
bhavana,
gṛha,
niṣadha,
nīla,
śveta,
vindhya,
valabhī,
vṛddhida,
triguṇa,
śikhara,
vṛttida,
kāmada,
nṛgṛha,
turaga,
kuñjara,
yatheṣṭha,
viśāla,
bhadra,
dvāraśālā,
śveta,
subhadrā,
gandhamādana,
somya,
kamala,
aruṇodaya,
gūha,
garuḍa,
śarva,
trailakya,
liṅga,
sarvakīṭa,
brahmāṇḍa,
sāra,
catusāra,
dhiṣṇya,
śalya,
budha,
indu,
candra,
megha,
ambuda,
ākāśa,
gṛha,
bahubhumikā,
meru,
śuktimān,
mandara,
pāriyātra,
alaka,
vimāna,
nandana,
pañcabhauma,
catuṣkaka,
samudra,
nandī,
guhārāja,
vṛtta,
vṛṣa,
haṃsa,
ghaṭa,
siṃha,
maṇḍapa,
dvādaśāstri,
ṣaḍstri,
aṣṭāstri,
kailāsa,
trikuṭa,
somya,
rājahāra,
dharaṇīdhara,
vimāna,
surarāṭ,
ānanda,
susamāḥ,
prabhañjana,
viśvakarmā,
mahāsumana,
mṛdaṅga,
chatra,
vajra,
lokapāla,
mahābhutaṅga,
dvigvandha,
sāmānya,
suguha,
nandaka,
ākāśanī,
ṣoḍaśastri,
saṃkha,
vaijayanta,
ambuda and
maṅgala,
The ideas regarding these varieties will be addressed according to the
topic of discussion.
i) Temples Built in Particular Shapes:
Indian treatises reflect the fact that some temples are built in a
particular shape of a definite object. The Viṣṇudharmottarapurāṇa relates
that the varieties of temples named śarva, trailokya, liṅga, sarvakīṭa,
brahmānanda and sāra should be constructed in liṅga shape. The haṃsa, ghaṭa
and siṃha varieties are instructed to be built in the shape of a swan,
water jar and lion respectively. The śaṃkha temple should be made in Conch
shell shape and the vaijayantī temple should be made in lotus shape. Again
the chatra kind of temple should be made in the shape of a chatra i.e., an
umbrella. The mṛdaṅga type is said to be constructed in the shape of
mṛdaṅga i.e., a kind of drum and the vajra type is just opposite to it.
ii) Temples in Circular or Round Shape:
Temples like saumudga, nandī, vṛtta, vṛṣa etc. were constructed in circular
or round shape. According to Viṣṇudharmottarapurāṇa, the the kaṭi i.e.,
waist part and the mekhalā i.e., the slop of the digvandha type of temple
should be made in circular shape. Ānanda type of temple should be
constructed in square or circular shape.
iii) Temples Having Storeys:
The Viṣṇudharmottarapurāṇa refers to the thirteen kinds of temples having
storeys. The thirteen varieties viz., meru, śuktimāna, mandara, pāriyātrā,
alakā, vimāna, nandana, pañcabhauma, catuṣkaka, tribhūmikā, dvibhūmikā and
ekbhūmikā have twelve, eleven, ten, nine, eight, seven, six, five, four,
three, two and one storeys respectively. Moreover, bahubhūmikā type of
temple contains many storeys. According to Mayamata, the height of a storey
should be one hundred cubits and eight digits and according to Bṛhatsaṃhitā
it should be three and a half cubits.
v) Temples Grouped on the Basis of its Kūṭa, Mekhalā, Valabhī, Maṇḍapa,
Dvāra and Śikhara:
The Hindu temples are characterized by some common elements viz.,
kūṭa,
mekhalā,
valabhī,
maṇḍapa,
dvāra and
śikhara.
Among the hundred varieties of temple as referred to by the
Viṣṇudharmottarapurāṇa, some share the common elements which are tabled
here.
Variety of the temple1 Number of Kūṭa2 Number of Mekhalā3 Number of
Chandraśālā4 Number of Garbhagṛha5 Number of Dvāra6 Number of
Śikhara7
Himavān - - Four -
- -
Mālyavān One - - -
- -
Śṛṅgavān One - - -
- -
Ā gāra One - - -
One -
Bhavana One Two - - One
-
Gṛh] - One - - -
-
Niṣaa One Two - -
- -
Nīla] One One - -
- -
Śveta One Two - -
- -
Vindhy One One - -
- -
Valabhī - One one -
- -
Vṛddhida - - - -
Four -
Triguṇa - - - -
Three -
Yatheṣṭa - - - Desired numbers
One -
Kamala One - Eight
Eight -
merumandarakailāsavimānacchandanandanāḥ/
samudgapadmagaruḍanandivardhanakuñjarāḥ/ guharājo vṛṣo haṃsaḥ
sarvatobhadrako ghaṭaḥ/ siṃho vṛttaścatuṣkoṇaḥ ṣoḍaśāṣṭāśrayastathā/ ityete
viṃśatiḥ proktāḥ prāsādāḥ sajñayā mayā/ Bṛhatsaṃitā, 56.17-19
prāsādānāṃ śataṃ caitatsamāsātkathitaṃ mayā/ Viṣṇudharmottarapurāṇa,
3.86.127
liṅkāraṃ tu kartavyaṃ devaveśma trimekhalaṃ// tasya nāma bhavelloke śarveti
narapuṅgava/ dvimekhalasya tasyaiva trailokyamiti nirdiśet/ sa eva liṅga
nāmāsyātprāsādastvekamekhalaḥ/ kūṭavadbalabhīyuktaṃ sarvakīṭaṃ
prakīrtitaṃ//brahmāṇḍamiti vijñeyaṃ trailokyaṃ valabhīyutaṃ/liṅgākhyaṃ
valabhīyutaktaṃ sāramityabhidhīyate// Viṣṇudharmottarapurāṇa, 3.86.77-80
haṃsākārastathā haṃso ghaṭākārastathā ghaṭaḥ/siṃhākāraḥ smṛtaḥ siṃho
maṇḍapo maṇḍapākṛtiḥ/ Ibid., 3.86.99-100
prāsādaḥ śaṃkhasaṃjñaḥ syācchaṅkhākāraḥ suśobhanaḥ/ Ibid., 3.86.125
chatrākāraḥ smṛtaśchatro mṛdaṅgaḥ syāttadākṛtiḥ/
viparīto mṛdaṅgastu vajra ityabhidhīyate// Ibid., 3.86.116
caturastro’tha vā vṛttastathaivocchritamekhalaḥ/
ānandanāmā bhavati prāsādaḥ…….// Ibid., 3.86.89
bhūmikādvādaśopetaḥ ṣaḍastro merurucyate/
caturdvārastu kartavyaḥ sarveṣāṃ tridivaukasām/
śuktimānnāmataḥ sarvaḥ sa caikādaśabhūmikaḥ/
mandaro nāmataḥ proktaḥ sa taddvādaśabhūmikaḥ/
navabhirbhūmikābhistu pāriyātraḥ prakīrtitaḥ/
alako nāma vikhyātastathā caivāṣṭabhūmikaḥ//
vimānaḥ saptabhaumaḥ syātṣaḍbhaumo nandanaḥ smṛtaḥ/
pañcataḥ pañca saḥ syāccaturbhaumaścatuṣkakaḥ//
tribhūmistu tribhūmiḥ syādidvibhūmyākhyo dvibhūmikaḥ/
ekabhaumastu nirdiṣṭastathā caivaikabhūmikaḥ// Ibid., 3.86. 91-95
……..yatheṣṭo bahubhūmikaḥ/ Ibid., 3.86. 90
bhūmikāṅgulamānena mayasyāṣṭottaraṃ śataṃ/
sārddhaṃ hastatrayaṃ caiva kathitaṃ viśvakarmaṇā// Bṛhatsaṃhitā, 56.29
kūṭacchedadvayopeto mālyavānabhidhīyate/ Viṣṇudharmottarapurāṇa, 3.86.13
ekakūṭastathaivāyaṃ śṛṅgavāniti kīrtitaḥ/ Ibid., 3.86.13
āgārākhyo bhavatyeṣa dvāreṇaikena śṛṅgavān/ Ibid., 3.86.14
āgāro bhavanākhyaḥ syātprāsādastu dvimekhalaḥ/ Ibid., 3.86.14
gṛhākhyaḥ…….prāsādaścaikamekhalaḥ/ Ibid., 3.86.15
śṛṅgavānniṣadhākhyaḥ syātprāsādastu dvimekhalaḥ/ Ibid., 3.86.15
śṛṅgavānniṣadhākhyaḥ syātprāsādastu dvimekhalaḥ/
sa eva nīlo bhavati tathā caivaikamekhalaḥ/ Ibid., 3.86.16
mālyavāñśvetasaṃjñaḥ syātprāsādastu dvimekhalaḥ/ Ibid., 3.86.16
vindhyanāmā bhavatyeṣa tathā caivaikamekhalaḥ/ Ibid., 3.86.17
valabhīsaṃsthitaṃ ramyaṃ prāsādaṃ……ekamekhalaṃ/
pārśvayorvalabhīpṛṣṭhe candraśālāyutaṃ bhavet/ Ibid., 3.86.21-22
………dvāreścaturbhiḥ saṃyutastvayaṃ/ brahmaṇā vṛddhido nāma prāsādaḥ
parikīrtitaḥ/ Ibid., 3.86.31
…..triguṇaiśchāyāṃ dvārāṃstatra niveśayet/ Ibid., 3.86.32
yatheṣṭasaṃkhyāgarbhaṃ tu prāsādaṃ…..dvāreṇaikena saṃyutaṃ/ Ibid., 3.86.42
aṣṭāṃśajagatīvandhaṃ tathā caivaikamekhalaṃ/ aṣṭgarvāṣṭadigdvāraṃ kamalaṃ
parikīrtitaṃ/ Ibid., 3.86.51
K Rajaram IRS 19824
On Sun, 18 Aug 2024 at 21:43, Jambunathan Iyer <[email protected]>
wrote:
> The Roles of Temples in the Spiritual Landscape
>
> For ages, temples have formed an integral part of India's cultural and
> spiritual landscape. These are the Few functions that temples fulfill in
> the spiritual life of India.
>
> Places of Worship and Attraction
>
> Fundamentally, temples are locations where believers congregate to worship
> and ask for divine favors. They offer a hallowed setting for rites,
> prayers, and celebrations that deepen the devotee's relationship with God.
> While providing comfort and hope to those who attend, the everyday rites
> and festivals observed in temples contribute to the care for.
>
> Temples are Guardians of Customs and Culture
>
> An essential role of temples is to preserve India's rich cultural legacy.
> They conserve art, music, dancing, architecture, and old customs that have
> been handed down through the ages. India's artistic ability and historical
> history are attested to by the elaborate designs, artwork, and paintings
> discovered in its temples. Temples are frequently used as locations for
> cultural gatherings and performances, which preserves old artistic forms.
>
> Temples are Spiritual Learning Centers
>
> In India, there are a lot of temples connected to spiritual learning and
> education. They offer spiritual assistance to seekers by hosting talks,
> seminars, and lectures on religious literature, philosophy, and ethics. To
> mold the moral and spiritual principles of education and mold the next
> generations of educators, temples also manage educational institutions.
>
> Social Services and Community Hubs
>
> Temples frequently serve as communal hubs, bringing individuals together
> for events both social and altruistic. They offer locations for social
> events like festivals and celebrations, which promote a feeling of
> togetherness and community. Numerous temples engage in charitable
> endeavors, providing the underprivileged with shelter, food, and medical
> attention to uphold the values of compassion and service. In Olden days
> Temples are used to store the Grains cultivated
>
> Destinations for Pilgrimage
>
> Temples are popular pilgrimage sites that draw millions of followers from
> all over the world. These trips, which are frequently made out of faith,
> provide spiritual development and rebirth. Devotees who travel to temples
> such as Meenakshi Temple in Tamil Nadu or Kashi Vishwanath Temple in
> Varanasi have a deep sense of inner fulfillment and heavenly connection.
>
> N Jambunathan Rengarajapuram-Kodambakkam-Chennai-Mob:9176159004
>
> *" What you get by achieving your goals is not as important as what you
> become by achieving your goals. If you want to live a happy life, tie it to
> a goal, not to people or things "*
>
>
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