How the Human Body Finds Representation in Temples?

Temples, Human Body & Kundalini

If we look at the way temples are designed, we can see that there are five outer layers, each in the shape of a square, before we approach the doors of the sanctum sanctorum. These layers are the compound wall, the outer courtyard, the external wall where lamps are lit, then the inside of the temple and the inner courtyard. All these different layers of a temple are as per a given proportion. Any warp is a deformity as in the case of a human body. The circumambulation paths are rectangular/ square considering that there are representations of the various subtle elements along with it. The square itself is the symbol of the main Panchabhuta in the constitution of a human body- earth. 

As per the famous temple architecture book “Vishwakarmyam”, all parts of the body finds representation in a temple. See this shloka which describes in detail this aspect:

Garbhagrham Sirah Proktam Antaraalam Mukham Tattha

Sukhaasanam Galaschaiva Bahuschaivaardhamandapam

Mahaamandapam Kukshi Syaal Praakaram Jaanu Janghayoh

Gopuram Devepaadam Syaal Yadyete Lakshanam Subham

Garbhagriha is the head of the deity, inner courtyard the face (and also includes all the subtle elements), Mandapa in front of the Garbhagriha is the neck, Mahaamandapam (inside of the temple) represents the hands, the outer courtyard waist and below, knees are represented by the outer compound wall and the Gopuram is considered as the deity’s feet. 

Another way to see the design of a temple is based on five sheaths – Annamaya (Body constituted of Food), Pranamaya (Of vital breath), Manomaya (of mind), Vijnaanamaya (of intellect) and Anandamaya (of happiness). Annamaya represents the outer wall till around the outer circumambulation path of the temple. As we enter the outer courtyard we are in the Pranamaya Kosa. Manomaya is that part inside of the temple where you can see many figures and figurines of all sorts- spiritual, sensual, you name it. The deity is not found in any of the three Kosas. Then the intellect takes us to the Sopana (which is the front door of the sanctum sanctorum) and this is the Vijnanamaya Kosa. From Vijnanamaya Kosa a Sadhaka sees the Anandamaya Kosa where the deity is residing and blessing the devotees. We have found that a temple itself is a wholesome representation of the gross human body. Looking at it from another angle, we can see that the more you go inside, the more subtle it becomes.  

The subtle body consists not only of the idol inside the Garbhagriha but also the Shadhaadhara Pratishtta beneath the Moorti. However, the consecrated idol is the Paramatma. So, a temple is a place where the representation of the Gross body, the subtle body, and Para of Universe, as well as the human body, is consecrated as per the Mantra Sastra for the larger welfare of humanity.

The Shadhaadhara in the human body finds representation in temples in the form of the Shadhaadhara Pratishtta above which deity is installed and consecrated. Since the Indian thought process is to ultimately elevate all human beings to a state of eternal happiness, it is important to understand what that force is which takes you to that level. Here is where Kundalini and Shadaadhara is meeting. It is believed that this power in a serpent form is coiled up at the Mooladhara. The fire which rises in a Yajna as we pour oblations to it is symbolic of this Shakti/ force.