There is an ancient proverb in Tamil which stipulates that no human being should live in a town which does not have a Temple. The Great Tamil Saint poet Avvaiyar said Othamal Orunalum irukkavendam meaning not a day should pass without praising the Lord.
Temples played a major role in social life. Temples are broadly clasified into three types. The Nagara is distinguished by curvilinear tower. the dravida style has its towers in the form of trucated pyramids. and the Vesara an admixture of both the styles. Temples do not seem to have existed during the vedic age. The practice of carving out the images of the deities mentioned in the vedas seem to have come into vogue by the end of the vedic period. The earlier temples were built with perishable material like timber and clay. Later they were carved out of stones. Heavy stone structures with detailed architectural style and fine scluptures are a more recent phenomenon.
The temple is the house of God on earth. thus it provides a link between man and God. the rajagopuram is the main gateway to this terestrial house of god. The dwajastambha in the temple represents the flag post on which is flown the flag of the main diety of the temple, outer walls i.e. prakara are the walls of the house. The Garbhagriha is the sanctum sanctorum wherein the main diety is housed. the tower on the top of the grabhagriha is the vimana. usually the temple is compared to the Human body. kathopanishad says the body of ours is the temple of the divine.
Viewed from another angle the Temple symbolises the world in all its aspects. The tall imposing gopuram at the entrance always attracts the immediate attention of the viewers. This sybolises the meaningless grandeur of the world in which we live. very often people wonder why the temple towers contain figures of animals, along with celestial, terrestrial, mythological and historical figures. some times even uncouth and indecent figures are carved. It is believed that the figures on he temple tower are only iconographical representations of the world as it exists. When we cross the Rajagopuram we symbolically leave behind this mundane world and start our journey to attain the supreme reality and bliss. the devotee starts from outside, passes through circutious routes and comes to the center i.e. the garbhagriha. This is the central point of his visit. that center or focus represents the creator - the diety from which everything has evolved. Thus the structure and the temple reflects the basic truth that God is the center and from him every thing starts.
The aproach to the sanctum sanctorum is usually kept dark. there are no windows there. The belief is that when one starts meditating one meets first the darkness. so also when one aproaches the sanctum it is dark but when the lamp is lit, enlightenment and wisdom dawn. When one is standing near the sanctum sanctorum one is expected not to stand in such a way as to obstruct the vahana of the divinity viewing the Lord. the point sought to be conveyed is that there should be similar uninterupted link, through concentration of mind between devotee and diety. when a curtain is drawn and one is allowed a view of the diety, it is symbolic of removal of the curtain of ignorance and revelation of supreme enlightenment. Further when the camphor is lit and it leaves no residue, it means that after attaining enlightenment the Jivathma merges with Paramathma and that is full salvation. thus various stages of worship at the temple have their own symbolic significance.
Temples played a major role in social life. Temples are broadly clasified into three types. The Nagara is distinguished by curvilinear tower. the dravida style has its towers in the form of trucated pyramids. and the Vesara an admixture of both the styles. Temples do not seem to have existed during the vedic age. The practice of carving out the images of the deities mentioned in the vedas seem to have come into vogue by the end of the vedic period. The earlier temples were built with perishable material like timber and clay. Later they were carved out of stones. Heavy stone structures with detailed architectural style and fine scluptures are a more recent phenomenon.
The temple is the house of God on earth. thus it provides a link between man and God. the rajagopuram is the main gateway to this terestrial house of god. The dwajastambha in the temple represents the flag post on which is flown the flag of the main diety of the temple, outer walls i.e. prakara are the walls of the house. The Garbhagriha is the sanctum sanctorum wherein the main diety is housed. the tower on the top of the grabhagriha is the vimana. usually the temple is compared to the Human body. kathopanishad says the body of ours is the temple of the divine.
Viewed from another angle the Temple symbolises the world in all its aspects. The tall imposing gopuram at the entrance always attracts the immediate attention of the viewers. This sybolises the meaningless grandeur of the world in which we live. very often people wonder why the temple towers contain figures of animals, along with celestial, terrestrial, mythological and historical figures. some times even uncouth and indecent figures are carved. It is believed that the figures on he temple tower are only iconographical representations of the world as it exists. When we cross the Rajagopuram we symbolically leave behind this mundane world and start our journey to attain the supreme reality and bliss. the devotee starts from outside, passes through circutious routes and comes to the center i.e. the garbhagriha. This is the central point of his visit. that center or focus represents the creator - the diety from which everything has evolved. Thus the structure and the temple reflects the basic truth that God is the center and from him every thing starts.
The aproach to the sanctum sanctorum is usually kept dark. there are no windows there. The belief is that when one starts meditating one meets first the darkness. so also when one aproaches the sanctum it is dark but when the lamp is lit, enlightenment and wisdom dawn. When one is standing near the sanctum sanctorum one is expected not to stand in such a way as to obstruct the vahana of the divinity viewing the Lord. the point sought to be conveyed is that there should be similar uninterupted link, through concentration of mind between devotee and diety. when a curtain is drawn and one is allowed a view of the diety, it is symbolic of removal of the curtain of ignorance and revelation of supreme enlightenment. Further when the camphor is lit and it leaves no residue, it means that after attaining enlightenment the Jivathma merges with Paramathma and that is full salvation. thus various stages of worship at the temple have their own symbolic significance.
It is also believed that through worship in the temple the five senses of man get sublimated. first sense is sight. When one passes from the bright outer prakara towards the dark sanctum sanctorum, the eye cannot see anything and when the curtain is drawn aside the eye sees god and no longer seeks God. so the eye learns its lesson that it shall see God in everything. When the temple bell rings, and prayers are chanted, the ears hears the sound and thus get sublimated. When the offerings to the Lord i.e. prasadam is eaten, the tongue gets its chance to be sublimated. The beautiful aroma of flowers and Tulasi, offered to god sublimates the nose. By applying the holy ash or sandal paste, the sense of touch gets sublimated. Thus by worshiping in the temple, the five senses gets elevated.
Thus the Temple is not a mere architectural marvel, It is verily an institution intimately conected with man and his life in this loka and paraloka.
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