Symbolism of the Temple

The Temple symbolises the body of God on the macrocosmic plane, it equally symbolises the body of man on the microcosmic plane. The temple also represents God in a cosmic form, with the various worlds located on different parts of his body. The bhuloka (earth) forms his feet and Satyaloka (Brahmaloka) forms his sikha, with the other lokas (bhuvarloka, svarloka, maharloka, janaloka and tapoloka) forming the appropriate parts of his body. The ground, represents bhuloka. Again, the temple represents the Meruparvata the mythical golden mountain described in the puranas, as the central point of the universe, round which various worlds spread.

All religions have their sacred places, places of worship. All words which denote such places of worship, etymologically speakingand a ‘house for communal worship’. A ‘church’ also means the same thing. A ‘Masjid’ is a ‘place of prostration before God’.

Temple do not seem to have existed during the Vedic age. The practice of preparing images of the deities mentioned in the Vedic mantras might have come into vogue by the end of the Vedic period gradually got metamorphosed into temples by the epic period owing to the influence of the cults of devotion is widely accepted.

The earliest temples were built with perishable materials like timber and clay. Cave-temples, temples carved out of stone or built with bricks came later. Heavy stone structures with ornate architecture and sculpture belong to a still later period.

Considering the vast size of this country, it is remarkable that the building of temples has progressed more or less on a set pattern. In spite of the basic pattern being the same, varieties did appear, gradually leading to the evolution of different styles in temple architecture. Broadly speaking, these can be bifurcated into the northern and the southern styles. The northern style, technically called nagara, is distinguished by the curvilinear towers. The southern style, known as the dravida, has its towers in the form of truncated pyramids. A third style, vesara by name, is sometimes added, which combines in itself both these styles.

The whole temple complex is conceived as the body of the Deity. The Sanctum – Sanctorum represents the head of the Deity, Circumambulatory path outside the sanctum-sanctorum is the face, the open hall in front where the holy verses are recited is the neck. The wall surrounding these inner structures are considered to be the hands of the Deity. The outer circumambulatory path beyond this is the stomach, the outer walls of the whole temple complex are the legs and the temple edifice is the feet of the deity. It is significant that, the technology of temple construction the various parts of the structure are reffered to by the names signifying the parts of the human body.

Several ancient texts that give details of the construction of temples for different Deities emphasise that each Deity is basically ‘Brahman’. An ideal temple is a crystalised concept of unity in diversity. The oneness of the cosmos and its diverse expressions, the oneness of the human consciousness the cosmic consciousness are all symbolically represented on a temple in its unique architecture. It is a fine blending of art, philosopy and culture. Every part of a temple has a profound meaning symbolically highlighting some deep point of philosophical thought