Temples in Sanatana Dharma

Temples in Sanatana Dharma

Himalayam Samaarabhya

Yaavadindu Sarovaram

Tam Devanirmitam Desam

Hindusthanam Prachakshate

A nation which owes its origin to the Devas with Himalayas in the North, Indu Sarovaram (Indian Ocean) in the South is thus called Hindustan (as per Vishnu Purana, Padma Purana and Bruhaspati Samhita). This Rashtra would have been a conglomeration of different princely states, but bound by a unique thread- Sanatana Dharma. This land is the spiritual melting pot of the world. The natural surroundings just accentuate the pursuit in this holy land.

We have mention of temples right from the time of Ramayana wherein Lord Rama Himself consecrated Rameshwara at the southern tip of Bharata. There are references of temples and worship even in the earlier parts of the epic. Mahabharata has got umpteen mentions of temples and also rituals associated with them. As time progressed, things changed. Vedic rituals were found to be cumbersome and people started gradually moving away from them. However, did Vedic rituals go off just like that? On a closer look, it can be found that the temple worship, its rituals, and the annual festivals, are a toned-down version of Vedic rituals.

The ultimate aim of any living being is happiness. Unlike human beings, animals are satisfied and happy once their immediate needs are met. However, human beings in search of happiness fall by the wayside with disappointments. Neither are they happy with what they have nor are they able to find happiness with what they want and get. Sanatana Dharma is the only philosophy that tells you that you are that eternal happiness (Ananda).

It is here that temple and temple worship plays a big role, by slowly taking a person step by step into the state of godliness.

What is Kshetra (Temple)?

Idam Sareeram Kaunteya Kshetramityabhi Dheeyate

Etatyo Vetthi Tam Praahu Kshetrajna Iti Tadvidadah (Bhagavad Gita 13:1)

This body, O Kaunteya, is called Kshetra, the field; he who knows it is called Kshetrajna, the knower of the field by the sages who know both Kshetra and Kshetrajna.

The precise meaning of Kshetra is that which is sheltered from perishing. It is in the field of the body that the fruits of Dharma and Karma are reaped. The intelligent principle called Kshetrajna is a witness which is that ‘life particle’, through which we know even the Kshetra.  

Temples are places of worship as far as Sanatana Dharma is concerned. They are not prayer halls. Temples are representative models/ symbolism of the human body on a larger scale. Temples are the initial steps for a human being who is in search of the infinite power and eternal happiness that is tickling inside her/ him.  The power that is transferred to the deity by an Acharya which vibrates till the outer walls of a temple send positive vibes into the person who is going there with the right intend.

An idol carved out of a stone or wood turns into a Moorthi when an Acharya in his highest level of Mantra Deeksha transfers the Chaitanya from his body to the installed deity. It is so similar to the Mantra Deeksha, where the student/ Shishya has to take it forward and protect the power thus transferred with daily rituals and penances as instructed by the Acharya. All the temples consecrated in Bharath is as per any of the Agamas. Different regions have got their own Agamas. So, to find unity in it may be impossible as far as structure, consecration, rituals, and other important aspects are concerned. The branch of Agamas which is the basis of a temple in Kerala is generally known as Tantra, ascribed to Lord Parashurama.

Tantra Sastra – The Foundation of Temple & Its Rituals

The word Tantra means warp, weave, in literal terms. Certain non-vedic worship such as the consecration of deity, its associated rituals, and pujas are considered Tantric in their conception and rituals. Kashmira, Gouda and Kerala are the three most prominent Tantras in Bharata Varsha. While Gouda Tantra is mostly confined to Kaali, Kashmira Tantra is also known as Kashmiri Shaivism- a Saiva Sakta Tantra. In Kerala, Tantra is part of daily rituals in almost all the temples, even though here the Tantra is based on Tripura Sundari.

There are discreet references of temple, its worship, and rituals in Vedas and Puranas. However, Agamas give us an unobtrusive view of the spiritual principles regarding a temple. Tantra Sastra opens a window into both the macrocosm and the microcosm. It is unique because it guides us to the inner core, to harness the energy for god realization. It is believed that the mode of worship in this Yuga is Tantric.

Krite Srutyukta Acharah

Tretaayam Smriti Sambhavah

Dvaparetu Puranoktah

Kalaavagama Sammatah

(In the Krita Yuga, it was according to the Sruti, Smriti was the basis in Treta, Purana in Dvapara and Agama in this Kaliyuga) (Brahmasri Paravur Sreedharan Thantri in the preface to the 6th edition of Kshetra Chaitanya Rahasyam of Shri Madhavji)

Mantras 

Omkara is the first sound of the Universe. If we split ‘Om’ we have three syllables – ‘A’ (as in Arise), ‘U’ (as in Uttara) and ‘M’ (as in Mart) - arising from the pit of the stomach through the throat to the nose. It is impossible to find an alphabet out of these three spaces.  Moreover, any object in its subtle form is energy in its waveform. So, it is but rational to consider that for every object which is found here, there is a corresponding sound wave which is its Mantra, which again is a part of Omkara. Mantra and the object which is meant by that word is the name and form. That is, if there is an object, then there is a vibration that has a sound associated with it which is its Mantra. And then the corollary is also true- that is, any object can also be realized through Mantra. This is the basis of the science of Mantra. Moreover, all the 50 alphabets in Sanskrit has got representation in one of the chakras in the Kundalini like all the vowels are represented at the Vishuddhi Chakra, which is supposed to be a 16 petalled representation. Similarly, the consonants represent the Anahata chakra which is around the middle of the chest. And most importantly, Sahasradala Padma has got a representation of all the 50 alphabets. So, when a person chants a Mantra which is a meaningful collection of words, it causes a simultaneous vibration in the respective parts of the chakra. Moreover, every human being in his/ her inhalation and exhalation is chanting a Mantra, albeit unconsciously. This is an Ajapaa Japa which is happening with a Jiva.

The Yajnas which were performed by four or more people as per the Vedic rites later turned into Havans being performed by a single person. In the Vedas, the gods like Indra, Varuna, etc. are considered and worshipped as nature forces in its subtle form and oblations were given to please them. They gave the utmost reverence and importance to nature. Later, as time progressed and the attention span and Shraddha of people started distributing, each of these Mantras was turned into the meditative form with all the limbs and embellishments. Mantras are, as per Sir John Woodroffe, those particular sounds which are used in worship and practice which consist of certain letters, or letters arranged in a definite sequence of sounds of which the letters are representative signs. So, the relationship of Varna, Swara, Mathra, Balam (force), Vowel and Consonant constitute devata. However, a Stotra or prayer cannot bring such an impact. Because there is no scientific combination in it.