Consecration of a Temple as per Kerala Tantra

Consecration of a Temple

A person who has attained Mantrasiddhi and is at the zenith of spiritual realization is transferring the powers he has gotten through various rigorous Sadhanas into a point for the larger welfare of the world is what is called consecration of deity (Moorthi).

Consecration of a temple is a very complex process. More so, as per the Kerala Tantric tradition. The rituals in the consecration of temples in Kerala is based on the Sanskrit text Tantra Samucchayam. More than 50% of this text is devoted to consecration and associated rituals. Tantra Samucchayam, Sesha Samucchayam, Kuzhikkattu Paccha are the major reference manuals for temples of Kerala.

The first and the foremost step for the construction of a new temple is finding a suitable Acharya, who by his Sadhana has attained Mantrasiddhi for the consecration rituals. Mantrasiddhi is acquired through Purascharana – Japam, Homam, Tarpanam, Brahmana Bhojanam and Maarjanam (these five are together called as Panchaangacharya). This is the most important aspect of a Tantrika Sadhana. The person/ persons who intend to construct this temple has to officially endorse this responsibility on the Acharya and his important assistants as per the prescribed norms. Once this is done, the land where the temple is to be constructed is to be handed over to the Acharya. The land is then tilled and as per Vastu, the traditional architect will identify the middle of the land. Then, the land is sanctified as per the Vastu rituals.

A square pit of almost six feet is dug and purified. Then, to appease the nature forces, Vastu Bali, Vastu Puja and, Vastu Homa are done. Vastu Purusha represents the electro-magnetic forces of a specific land-mass. The above pujas and homas are done to make this land in sync with nature. Once these rituals are completed, a square foundation stone which is representative of Moolaadhara is laid. Both the shape square and the stone represents the earth principle. There will be a small dip/pit on this stone slab. The pit is then filled with fresh grains over which a Chakra is drawn – a Swastika or an Ashtadala. This is Swadhishtthana Chakra. Since this chakra is around the reproductive organs, it is quite natural that grains are used to represent it. Over this is installed a pot made of either copper or even stone filled with Navaratnas, precious metals, etc. This is Manipooraka Chakra, which on a human body is around the stomach. During the installation of Moolaadhara and Swadhishtthana, only Omkara or Hreem is chanted as the Nada in this position is in ‘Para’ form.

However, while installing Manipooraka, Moolamantra of the deity with ‘Om’ as the prefix has to be recited. Here the Nada turns to ‘Pashyanthi’. Above Manipooraka Chakra is Anahata Chakra which is represented by an eight-petalled lotus made of stone. A Lipi Pankaja Pooja (that is worshipping with rituals all the alphabets from ‘Ksha’ to ‘Am’) is performed and prayer is invoked to request the lotus to hold its position. In this Chakra, Nada has turned to ‘Madhyama’ as all the Mantraakshara have risen in this position. A tortoise made of stone facing the direction of the deity during the final installation is then placed over the lotus. Since a tortoise is believed to hold up everything (as in Amrtha Matthana), it also represents the vital force (Prana) which is in the Anahata Chakra. Prana is the vital force that is holding the body and the centre of the chest is the seat of Prana. (Instead of one Koorma (Tortoise), there is also permission to install three- copper, gold and silver- one above the other in that order. Here, copper represents the Fire principle (Agni Tattva), Gold, Sun principle (Surya Tattva) and Silver, Moon principle (Chandra Tattva). This is because the Kundalini Shakti rising from Moolaadhara to Anaahata is predominantly Agni Tattva, from Anaahata to Ajna it is Surya Tattva and thereafter Chandra Tattva. 

A cylindrical pipe is then placed above the tortoise (Koorma) representing Vishuddhi Chakra. This shape is also a symbolism for the neck, where this chakra is. The pre-consecration rituals to this point are done well before the actual consecration rituals. Once this much is completed, the ground is leveled and the place kept ready for further rituals at a later stage, which may be more than 6-12 months later.

Above the cylindrical pipe is placed a neuter stone slab, the bottom of which is touching the Vishuddhi Chakra and the top touching the Sahasraara Padma. As per Yoga Sastra, the mind is dissolved at the point known as Ajna Chakra, which is between the eyebrows. This is the point where the vibration of Omkara is realized by a Yogic mind.

The idol to be consecrated is then placed on another stone slab which is the Sahasraara Padma. If the Murti being represented is male, then the stone slab representing the Sahasraara Padma has to be female and vice versa. This is symbolic of the union of Siva and Shakti at the Sahasraara Padma, which is the Kundalini power which has broken ahead of the six chakras. It is from the Sahasraara Chakra of a realized person that the nectar of peace and tranquility is flowing through the 72,000 veins and raising the person to a higher level of existence. (That is the reason why we give lots of importance to the holy water which has flown down the Murti as It is the realized one here after the consecration.)

So much for the Chakra installations before the actual consecration. Now there is another important step which is called Brick Laying and Installation of Womb, which is done before the actual construction of Garbhagriha is initiated. Looking from another angle, the Garbhagriha itself is the gross body of the deity. The installation of the womb made of copper and covered with copper leaves (Taamra Patra) is symbolic of the earth giving birth to the gross body of the deity. Specially brought specific soil, tuber crops, chemical substances, precious stones, seeds, metals and also the weapons of the deity to be installed are then offered at 8 different points (sides) of this structure which is holding the womb, which combine to form the seed which is going to give birth to the Deva. Soil represents the earth principle and the tuber represents the life force which is at the Moolaadhara. The chemical substances represent the fire principle (Agni)/ chemical energy and metals represent air principle (Vayu). Precious stones have characteristics of light and so it is symbolic of the Space principle. The Mind is represented by the seeds. When seeds are offered, the Moon is worshipped in 16 forms. Then in the night, Acharya chants 108 times, the Moola Mantra of the deity to be consecrated by holding this copper vessel in his hand, covered with leaves. Once this chanting is done, this copper vessel along with its contents are kept in the middle of the laid bricks. The deity is invited into the womb by again chanting the Moolamantra.  

  

In the next step, the masons are invited and the Acharya will offer Puja to the tools before the work of Garbhagriha is started. Then, Acharya along with sculpture will proceed to identify an ideal Shila (Rock) from which the Idol, the Base (which forms the Peedha) and the Neuter slab are to be sculpted.  Once identified, the Acharya will proceed to sanctify himself both internally and externally and does an elaborate ritual on the stone thus selected. Once the rituals are over, the Acharya is supposed to sleep over near the Shila, before taking it to the place where the temple is being constructed.

The next step is to receive the completed Garbhagriha. A purification rite has to be performed of which the first step is seeding.  A man is said to be pure only when the nectar flows down from the Sahasraara Padma whose deity is Paramashiva. How is it possible here? By creating an artificial plane of the Moon. This is done by taking seeds on 16 (symbolic of 16 stages of Moon) bamboo sheets and invoking the rituals which symbolize bamboo sheets as Vishnu and seeds as Soma/ Moon. After that, there are rituals called receiving the sculpted figure by the Acharya. He, with the help of a golden needle, will symbolically perform the ritual of opening the eyes of the sculpted figure. The idol is then cleansed with medicinal herbs by chanting appropriate Mantra and an Akshata Homa is performed. The right hand of the purified Moorti is then tied with a Koutuka (mustard seeds- symbolic of the Fire plane- pearls- Moon plane- and gold- Sun plane- tied in silk cloth with black thread). Idol is then taken to the temple pond and immersed in water on a plank made of banyan tree wood for three days.

During this period, the owner (person who had initiated the temple construction) will take over the Garbhagriha from the sculptors & masons and hand it over to the Acharya. He will then start the purification rituals which is again concluded by invoking the Panchabhutas. Then, the other rituals follow in the order Astrakalasha Puja, Rakshoghna Homa, Vastu Homa, Preparing Suddhi Kalasa meant for the Idol, Preparing a Mandapa to receive the idol which is in Jalasamadhi, Invoking Fire, Preparing the Bed to receive the idol and then retrieving the idol from the water.

The Acharya now enters into another phase of cleansing his body, thus preparing himself for the major rituals.  This is a rigorous ritual for the Acharya. He has to mentally consign his body to flames after dissolving the Kundalini at the Sahasraara and then with the invocation of Panchabhuta recreates a fresh body and invites the Jeeva to re-enter. After that, he does different Nyasaas to prepare himself for Dhyaanadhivasa of the Moorti. He also has to perform another rigorous ritual of inviting all the gross and subtle forces in the world unto him by a process called Shadhadhwam.  

Once Dhyaanadhivasa is performed, then Adhivasa Homa, and the formal ritual to consecrate the Garbha Griha are performed. After that, we enter the last phase in the consecration of deity which starts with the installation of Neuter Shila (Napumsaka Shila) representing Ajna Chakra. There are nine pits on this rock piece, 8 on the sides and one at the centre. There are Adhishtana Devatas for each of the 8 sides. After purifying the pits with the Moolamantra and natural herbs, each of these pits is filled with seeds, precious stones, metals and iron as is prescribed for the respective Devatas. The central pit is filled with the weapons associated with the deity to be installed. When the consecration of Shila representing Ajna Chakra is being done, there is recommendation in Tantra Sastra to meditate on Ashta Aiswarya like Anima (becoming smaller than the smallest), Mahima (becoming larger than the largest), Garima (ability to become very heavy), Laghima (becoming lighter than the lightest), Praapti (to acquire anything and everything), Praakamya (ability to realize the desires), Isitva (absolute lordship over entire creation), Vaasitva (to have the five principal elements under control). This is because of the capability of the mind to shrink and expand as is the situation is.

 In the penultimate process, the Peedha on which the deity has to be installed is consecrated after inviting Shakti on to it and the installation is done with the Shakti Beeja. After that, all that is sanctified and kept is made to absorb into the Moorti. Then, the Moorti is taken in circumambulation by the assistants of Acharya into the Garbhagriha, while Acharya himself will hold the Conch filled with sanctified water. Once inside the Garbhagriha, the Acharya once more sanctifies himself and then does a process called Paraavahana – this is inviting Paramatma through different Mantras prefixed with Om into the Murti. He later performs Stthaavahana- bringing the Chaitanya down to the gross level. After that, he with Moolamantra and other Mantras invite the Deva to the Moorti to be installed. He also with his Nyasa bring forth all the gross and subtle energies of the world into the Moorti. At the prescribed time, the Moorti is again made to circumambulate thrice. This time around the pit where this is to be installed. Once done, it is kept on the spot meditating upon the powers to be to reside there for the larger welfare of the world. The meditation here is Shiva-Shakti Aikya. Ashtabandha (a mixture of precious stones, gold, and sand from the river bed which is sanctified by the Navashakti Mantra) is used to keep the consecrated Moorti in place. After this Kalasa is performed and the Acharya gets ready to perform the Jeeva Avaahana.

Jeeva Avaahana is a very subtle and rigorous process. The Acharya takes the Conch filled with sanctified water and chant all the principles from Paramatma to Prithvi and bring the Conch to the plane near his Moolaadhara. From there, he gradually raises it chanting Mantras to the plane of Anahata Chakra and then to Ajna Chakra. At Ajna Chakra, he chants the Siva Tattva Mantra and raises his power through Mantra and meditation and takes it to the Sushumna. From there he takes that power to the Ida Nadi and brings it to his left nostril. That power is then invited by Mantras on to the Conch filled with sanctified water and Abhishekam is performed, symbolizing that the power is transferred to the Sushumna of the installed deity. Further, through the mantras and Stotras of the consecrated deity, a simple process of Stotraavahana is also done. Again some Kalasabhishekams are performed.

Acharya will then chant the Vaidika and Tantrika Mantras along with the Moolamantra by keeping his palm on the centre part of the head of the deity. The assumption here is the Chaitanya of the consecrated deity at this moment is assumed to have spread far and wide (all over the universe, to be precise). Acharya will then through different Nyaasas restrict this Chaitanya to the outer wall of the temple. A ghee lamp is lit to last for three days and Garbhagriha is closed leaving the deity, who is now the Shishya of the Acharya to meditate. He will then instruct the owners of the temple the rituals to be performed daily on behalf of the Shishya.

After this during the next three days, the other installations like Ashtadikpalas, Sapta Matrus, Major Bali Peedha and other such installations and rituals both inside and outside the temple (but inside the perimeter wall) are done.

In Kerala system of the consecration of deity, the responsibility of the Acharya just doesn’t stop here. He reviews the progress and other aspects based on the Chaitanya of the consecrated deity from time to time, more so before, during and after the annual festival. Every 12^th year, the herbal compound/ Ashtabandha which was used in the installation of the deity is renewed with additional rituals.  

This, in brief, is the consecration rituals associated with as per Kerala Tantra. (Many of the words are too technical to be translated. However, care has been taken to simplify it as far as possible.)