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Dwajasthambam Significance Hinduism

Dwajasthamba,a,Flagpole is erected in the Hindu temple before the Sanctum and after the room
immediately,Thirukkadavur. .

In some temples it is situated outside the main hall where the Deity is.,Palani

The Devatas are believed to follow us in the temples.

The Dwajasthamba is believed to carry the power of the God in the temple.

The Dwajasthamba is very Holy and all festivals are conducted only after performing Pooja for
the Dwajasthamba and a flag is hoisted.

Dwajasthamba Hindu Temple.

Image credit.www.multiverse.org

One has to prostrate before the Dwajasthmba and never in between the Dwajasthamba and the
Idol.

The number of prostrations also varies and depends on the main deity or custom of the temple
architecture. Before visiting the main deity (moolavar) inside generally pradakshina is done with
number varying from 1, 3 5, etc. The broad significance of pradakshina in a clock wise direction
is: By doing the pradakshina main deity is always in the center and we maintain equidistant from
the center. The energy and grace which enters inside the human soul is immeasurable. When you
do pradakshina you are faithfully and sincerely winding divinity around you. We are supposed to
do the pradakshina of desired numbers and then enter inside to be with main deity. Of course all
this is not possible in a temple like Tirupathi or in other crowded temples. In such case one has to
be satisfied by doing atmapradakshina.

The top portion of the flag staff has three horizontal perches or three branches pointing towards
the Sanctum. It symbolizes righteousness, reputation and propriety or the Trimurtis – Vishnu,
Brahma and Shiva.

Initially, it was temporary and was primarily used to indicate the beginning of a festival or other
auspicious days and occasions.

 Dwajastambham which also symbolizes the spine or Back-Bone. Near the

Dwajastambham in case of South Indian temples is the Bali Peetam. Rice and other
anointments are offered here by the priests, who then progress to all other presiding
deities around the temple and subsequently to the main deity. The significance of Garuda
in the Dwajastambham is, that he is waiting eagerly to guide us to the lord. Garuda also
removes any sarpadoshas in the body.

The Construction of Dwajasthamba.

“”Garba Gruha Sirahapoktam antaraalam Galamthatha

Ardha Mandapam Hridayasthanam Kuchisthanam Mandapomahan
Medhrasthaneshu Dwajasthambam Praakaram Janjuangeecha
Gopuram Paadayosketha Paadasya Angula Pokthaha
Gopuram Sthupasthatha Yevam Devaalayam angamuchyathe”

Viswakaramyam Vaasthu Sastra.

The Ancient scriptures mention that the Temple is not only a home of God but stunningly the
form of God Himself, by comparing the structure of the Temple to God as perceived in human
form. For this, the Girba-Griha (or womb chamber) is considered to be the Head of God,
Mahamandapa the stomach and Gopuram the feet. (Medhrasthaneshu Dwajasthambam –
Dwajasthambam is male organ)

2) Dwajasthambam parts and residing devatas:

Panjaratra Agama based:

From top to bottom

Yashti – Indra
Rajju – Anandan

Dwajam – Vihakesanan
Valayam – Vasuki.

Bhedika – Brahma, Vishnu, Rudra

Mani – Lakshmi
Mala – Saraswathi

Padma Madhyam – East (Garuda), South (Pakshirajan), West (Suparnan), North (Vinatasutan)

Pradamavaranam – Sankam, Chakram, Musalam, Katkam, Gadha, Sarngam, Padmam, Vajram

Dwitiyavaranam – Lokabalakas

Mekalai – Mandalatrayam
Dhandakre – Vinatasudam

Reference.
Sripadmatantra Prayokaadharsah, Azhisur T Srinivasachariyar, Sri Raghavasimham Press,
Mylapore, Chennai, Page 86, Total Pages 184 + 44, Year of Publication 2002.
https://in.answers.yahoo.com/question/index?qid=20110605202750AAEdJRS
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19 Jul 2015

In "Hinduism"

12 Apr 2013

In "Hinduism"

Published 29 Aug 2014

Categorized as Hinduism Tagged Balipeetam, Dwajasthabam, Garuda, God, Hindu Temple,
Hinduism, Mylapore, Religion, Sanctum, Shiva, Temples, Vishnu

By Ramanis blog
Retired Senior Management Professional. Lectures on Indian Philosophy,Hinduism,
Comparative Religions. Researching Philosophy, Religion. Free lance Writer.Blogger,Tedex
Speaker
View all of Ramanis blog's posts.

10 comments

1. Viswa Sharma

18 Mar 2020 at 12:31

”Garba Gruha Sirahapoktam antaraalam Galamthatha

Ardha Mandapam Hridayasthanam Kuchisthanam Mandapomahan
Medhrasthaneshu Dwajasthambam Praakaram Janjuangeecha
Gopuram Paadayosketha Paadasya Angula Pokthaha
Gopuram Sthupasthatha Yevam Devaalayam angamuchyathe” IS NOT SEEN IN
VISWAKARMA VASTU SHASTRA. ALL OVER INTERNET they have copied this
shloka from your blog

Like

Reply

2. Indira Addanki

27 Mar 2017 at 04:24

very nice article thank you for explaining things clearly

Like

Reply

3. ramanan50

2 Apr 2016 at 22:26

You may check with Sthapathis.

Like
 Reply

4. ramanan50

2 Apr 2016 at 22:25

Different . In general no roof is allowed.Yes one can have a smaller one. It has to have a
ratiobwith the moolavar. Please check with Agama pandits

Like

Reply

5. Arvindh

2 Apr 2016 at 22:05

Can we have dhwajasthambam onna smaller size?? And can it be covered by the roof??

Like

Reply

1. ramanan50

2 Apr 2016 at 22:21

As to the Dwjasthamba being roofed over, there are

Like

Reply

6. aravamudhan

15 Mar 2016 at 06:45

 In dwajastambam from bottom to the middle some dried items are wrapped what are
those items and what is concept of doing it

Like

Reply

1. ramanan50

16 Mar 2016 at 18:16

Special herbs, after pooja are kept as suggested by the Agamas.

Like

Reply

7. krishnamurthy

29 Aug 2014 at 13:16

in kerala churches also they have dwajasthambam or kodimaram;copied from hindu

temples;

Like

Reply

1. ramanan50

29 Aug 2014 at 15:46

Not only in Kerala, it is practiced in Tami Nadu as well including at Velakanni,

with Chrariot puling and kodiirakkam.

On Fri, Aug 29, 2014 at 1:16 PM, Ramani's blog wrote:

>
 Like

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Significance of Kodimaram (Dwajasthambam) in Temples

Dwajasthambam literally means "flag pole" This is placed between the Rajagopuram and
the Sanctum sanctorum. It is made of wood, cladded with brass / Copper Sheet and with or
without gold coating.A cloth flag with Nandhi figure for Shiva temple (Garuda for Vishnu)
is hoisted during the temple festival Brahmostavam.
Hindu Agama Shastras compare a Temple to the human body. Just as an individual soul is
enveloped by five košas or sheaths - (Annamova, Prãnamaya, Manomaya, Vynãnamaya and
Ãnandamaya) - the Deity installed in the Temple (representing the Supreme Spirit) is also
enveloped by five prãkaras

Just as our gross body has five sections - head, neck, chest, legs and feet - a Temple also has five
corresponding sections. The Garbhagriham or sanctum Santorum represents the head; the
Sanctum is the Soul or the Jiva of the body; the Vimana over the Sanctum represents the tip of
the nose. Ardhamandap in front of the Sanctum represents the neck; Mahã Mandapam, the chest;
Prakaras around the Sanctum represents our five senses: the palibida where nivedana is offered
to the deity represents the naval; the kodimaram represents the jeevadhara; (dwajasthambam')
flag post of deity's endearing power, and the Gopura, the main gateway of the temple, represents
the feet.

TEMPLE AND HUMAN BODY

The main parts of a temple are:

1. Garbhagraha (Sanctum Sanctorum) containing the image of God.
2. The Vimana over the Sanctum.
3. Ardhamandap in front of the Sanctum.
4. Prakaras around the Sanctum.
5. The Gopura, the main gateway of the temple.

Indian temple is only a reflection of the physical form of the human body. According to the
Tirumular "our body is a temple". According to the Kathopanishad "This body of ours is a
temple of the Divine."

The Dwajasthambam of a Hindu Temple is indeed an interesting element to explore. It acts as a

major medium to connect the people from the Heavens to the Earth (at least that’s what they
believe in). However, if we consider the distribution of Energy across the universe; it acts as a
spiritual connector between the earthlings and the Supreme Being. Dwaja, as a Sanskrit word
gets translated to ‘Flag’ which means whatever that is raised. In the religious terms,
Dwajasthambam is nothing but an element which raises the man to a higher level of physical
activity as well as understanding. The flag also stands for hope, wisdom and as well as a fight
against ignorance.

According to widely spread belief, Dwajasthambam gives the devotee a view about the idol
inside from a long distance. Therefore, based on God, the shape and size of the Dwajasthambams
change. Usually, most of them represent the pride and prosperity of the temple. Few ancients
texts suggest that the bottom of the Dwajasthambam symbolizes Shiva, while the middle stands
for Brahma and the top for Vishnu.

Garba Gruha Sirahapoktam antaraalam Galamthatha

Ardha Mandapam Hridayasthanam Kuchisthanam Mandapomahan

Medhrasthaneshu Dwajasthambam Praakaram Janjuangeecha

Gopuram Paadayosketha Paadasya Angula Pokthaha

Gopuram Sthupasthatha Yevam Devaalayam angamuchyathe”

– Viswakaramyam Vaasthu Sastra.

Whenever there’s a lightning, it strikes the ground and causes severe damage. When it strikes the
ground, a metal arrestor should be placed in order to conduct the charge and pass it slowly to the
ground. Usually, these metal arrestors are placed at the highest point of the area in order to
enable it to conduct the charge easily. As you notice in the temple area, Dhwajasthambam is the
highest point and therefore, it can be used as a metal arrestor. While struck by the lightning, the
temple and the surrounding area would not take any direct damage. It protects the temple and the
surroundings from the natural calamities like lightning and thundering.

This is what people might have believed when they come with the phrase that says, ‘Heaves to
the earth’. As it conducts, the charge from the dark clouds to the earth through the lightning, an
electrical term used for the nonpotential area. This is why Dwajasthambam has an Antenna like
structure that receives all the cosmic rays to the Gopuram of the temple. As a flagpole, it is
erected also to centralize the energy towards the temple. In a few temples, the Dwajasthambam is
situated just outside the main hall where the deity is located. The devatas are believed to follow
the people who visit in the Temples. It also believes to carry the God’s power in the temple. This
Dwajasthambam is holistic for the same reason and has conducted various poojas for the flag
hoisting.

A person who visits the temple should prostrate even before the Dwajasthamba and not between
the idol and the flagpost. The number of prostrations depends on the main deities and as well as
the architecture of the temple. Before visiting the idol, the deity inside the pradakshina varies
from 1, 3 and 5. The significance of pradikshina depends on the idol and is usually done in a
clockwise direction. By doing pradakshina, the diety is kept at the center equidistant from all
other regions. The grace and energy with which the person enters the temple with his soul have
immeasurable energy. When you do pradakshina, you have divinity wind around you. Also, as
the energy is distributed across the temple; the barefoot transmits energy from the earth to your
body.

However, all these things are not possible in temples like Tirupati where there is a huge crowd.
In such cases, one has to get satisfied with Atmapradakshina. Dwajastambham which is usually
put on special occasions is also known to be a symbol for Backbone and Spine. Near the
Dwajastambham, all the South Temples have the Bali Peetam. Rice and other kinds of
anointments including fruits and flowers are offered by the priests in order to progress and praise
the presiding deities in the temple. The significance of the Garuda Dwajastambham is that he
removes the sarpadosha in the body and can guide us to God.

Panjaratra Agama based:

Yashti – Indra
Rajju – Anandan
Dwajam – Vihakesanan
Valayam – Vasuki.
Bhedika – Brahma, Vishnu, Rudra
Mani – Lakshmi
Mala – Saraswathi
Padma Madhyam – East (Garuda), South (Pakshirajan), West (Suparnan), North (Vinatasutan)
Pradamavaranam – Sankam, Chakram, Musalam, Katkam, Gadha, Sarngam, Padmam, Vajram
Dwitiyavaranam – Lokabalakas
Mekalai – Mandalatrayam
Dhandakre – Vinatasudam

That being said, let us discuss more the Hindu Temples and their science as they progress from
being the traditional temples to the Iskon style temples. While there are a lot more elements that
are to be explored, the concept of Dwajasthambam is only found in a few temples these days and
without our knowledge, they will be soon extinct as well. We have to dig the history books in
order to get knowledge about them which is why we are here to come up with more informative
and intuitive historical stuff.

hwaja Stambha, also known as Dhwaja Stambham is a flagstaff, a common feature of South
Indian Hindu temples

Two other objects that are grouped together with this flagstaff, are the bali peetam (altar for
offerings) and the vehicle (vahana) of the deity to which the temple is dedicated. Symbolically,
these three objects are obstacles that protect the sanctuary of the temple from the impure and
undevoted.[1]

Significance of Dwajasthambam
Like the Moola Virat (Main Idol of the deity) and the Utsava Vigrahas (Idols used in temple
festivals), several other things in the temple are very important for the worship as they are
considered as the places where the god’s power is more concentrated.

One such is the Dwajasthambam. That is why whenever we go to the temple we normally offer
prayers to it and enter the main sanctum of the temple.

Immense importance is given for the dwajastambas in Shaiva scriptures. They say that offering
prayers or contributing for planting a dwajastambha or even just seeing itself gives punya.

In temples that follow shodasopachara puja or the 16 upacharas, most of them are also offered to
the Dwajasthambam along with the main deity.

Dwajasthambam is required for the temples which carryout Utsavas(Festivals) and if a temple
doesn’t have a dwajasthambam, utsavas are not conducted.

It is also used to raise the Aakasa deepam into the air during the month of Karthika or Karthigai.

Dwajarohanam
Dwajastambam plays a key role during temple festivals. They are started by the ritual of
dwajarohanam in which a flag will be hoisted on the dwajasthambham as an indication that
festivals were started and also to invite the heavenly gods.

The flag raised contains the sacred symbol of the vahana of the concern diety like Nandi in Shiva
Temples, Mayura in Murugan temple, Mooshika in Ganesh temples and Garuda in Vaisnava
temples along with some other symbols like sun, moon, trident, and shank.

Customs to be followed
Worship of dwajasthambam is must before entering the mandaps and sanctoram sanctum. One
should touch the dwastambam and do namaskar before entering the mahamandapa.

If you can’t touch, you can pray in heart and do a namaskara. If possible men should perform a
sastanga namaskara and for women panchanga namaskara.

While performing the pradakshina (Circumambulation) one should even include the vahana,
balipeetam and dwajastambam areas too. All the due respect that we pay before the main diety
must also be given to the dwajastambam.

Hindu Agama Shastras compare a Temple to the human body. Just as an individual soul is enveloped by
five košas or sheaths - (Annamova, Prãnamaya, Manomaya, Vynãnamaya and Ãnandamaya) - the Deity
installed in the Temple (representing the Supreme Spirit) is also enveloped by five prãkaras

Just as our gross body has five sections - head, neck, chest, legs and feet - a Temple also has five
corresponding sections. The Garbhagriham or sanctum Santorum represents the head; the Sanctum is
the Soul or the Jiva of the body; the Vimana over the Sanctum represents the tip of the nose.
Ardhamandap in front of the Sanctum represents the neck; Mahã Mandapam, the chest; Prakaras
around the Sanctum represents our five senses: the palibida where nivedana is offered to the deity
represents the naval; the kodimaram represents the jeevadhara; (dwajasthambam') flag post of deity's
endearing power, and the Gopura, the main gateway of the temple, represents the feet.

TEMPLE AND HUMAN BODY

The main parts of a temple are:

1. Garbhagraha (Sanctum Sanctorum) containing the image of God.
2. The Vimana over the Sanctum.
3. Ardhamandap in front of the Sanctum.
4. Prakaras around the Sanctum.
5. The Gopura, the main gateway of the temple.

Indian temple is only a reflection of the physical form of the human body. According to the Tirumular
"our body is a temple". According to the Kathopanishad "This body of ours is a temple of the Divine."
Hindu Temple Culture in America

The book's authors pose the question, "Did Hinduism arrive 40,000 years ago in the
geographic region, which is currently USA? So says an interesting report. Mr.N. Ganesan, a
known writer on the subject of History of Hinduism has referred to it in his article in a
popular magazine of USA, backing it with data from Text Books of reputed Book Publishers.

Additionally Jagadguru Sankaracharya, Sri Chandrasekharendra Saraswathi Swamiji of

Kanchipuram, India, who was popularly called as the “Walking God, for his Divine Powers,
Spirituality, Universal Love, and Service to Humanity, had said in a speech in 1935 that
“Kapilaranya” (meaning Kapila forest) mentioned in the Ancient scriptures of Hinduism was
the same as today’s California State of USA."

Relating this to an event mentioned in Ramayana, "Aswametha Yaga" was a ritual generally
performed by the Kings in olden times in which horses were worshipped. After the ritual, the
horse used to be let free to roam and the places visited by the horse used to become the
territories under the control of the King. If the movement of the horse was interrupted or
obstructed by anyone, then it meant a war between the King and the person so that the
victor would become the owner of the territories.

It is said in Ramayana that King Sagara did such an ”Aswametha yaga” and the horse
disappeared because God Indra had taken it away. Not knowing who took the horse away,
the King sent his sons to track down the horse. Having failed after repeated efforts to spot
the horse, the princes dug deep into the ground and reached the other end of the Globe
thinking that the horse could be found there. There, right at the bottom of the Globe, they
saw the horse tied next to a sage Kapila in penance. When the princes disturbed the sage
and asked him if he brought the horse, the sage is supposed to have got angry and burnt
the princes to ashes with his powerful eye radiation. On knowing this, the King approached
the sage for resurrecting the bodies back to life. The sage is supposed to have said that
such a possibility could be achieved if the water from Ganges River (considered sacred) was
brought and sprinkled on the dead. This was achieved after intense efforts.

According to Jagadguru Sankaracharya all this happened in “Kapilaranya” which is exactly

opposite to India in the Globe and which is currently California. Geography, of course,
confirms that India and California locations are diametrically opposite to each other on the
Globe. Therefore if one were to notionally pierce a needle from India on the Globe, it would
hit California directly at the bottom. This also corroborates the view that the princes who
dug deep into the ground from India reached California at the bottom. Also the existence of
“Ash Island” and “Horse Island” next to California today lends credence to this explanation
suggesting that “Ash Island” was the place where the princes were burnt to ashes and the
“Horse Island” was the location where the horse was tied. Hindus popularly believe that the
epic Ramayana happened at least 100,000 years ago. So, could it be that Hinduism is
100,000 years old and spread to far off locations including the geographic area, which is
USA today?
Going back to comparatively recent times, information is available that Hinduism arrived in
USA over 100 years ago, with the travel of many Sages and Saints from South Asia to that
country.

It is said that the first Hindu place of worship came up in California in the early 1900s. The
spurt for construction of Temples increased substantially in the 1930s, picking up intense
momentum in the 1950s and 1960s with the increase of Indian immigrants to the USA at
that period. Presently the Temples in the USA are estimated to be in excess of 400. The
Hindu population of the USA is reckoned close to two million.

Like in any evolution, Temple construction in the USA also underwent changes,
modifications and development over a period of time. Today’s Hindu Temples of the USA
have come a long way from those of the initial days when they offered restricted timings
and services to the public due to various limitations including shortage of priests. Now most
Temples are open seven days a week, with priest’s full time in attendance offering various
types of worship. Better organized than before and offering almost all needed facilities. We
need to pay a great tribute to the Hindus of the USA for their strong faith and progress in
the establishment of more Temples, despite meeting the calls of continuously increasing
adjustments.

The USA has Hindu Temples in almost all the States. The number of Temples ranges from
one or two in a state to five or six in some others. There are many traditionally built
Temples. The Sri Venkateshwara Temple in Pittsburgh is said to be one of the earliest
traditionally built Temples in recent times. There are many other Temples built in similar
South Indian Style. The Sri Siva Vishnu Temple in Lanham, Maryland, the Sri Meenakshi
Temple in Peerland, Texas, the Hindu Temple of Atlanta, the Sri Venkateswara Temple of
Greater Chicago and the Mahavallabha Ganapati Temple, Flushing, to name a few. There are
also Temples of North Indian style. The rest of the Temples are housed in independent
buildings. Some of these Temples are being converted to traditional. Appearance with the
construction of towers or gopurams.

In the traditionally built Temples, the idol is made out of the prescribed granite stone. Over
25 Temples in America have been built by well-known Indian Sthapathis (Temple
Architectural experts). In the case of other Temples, the idols are different, made out of
varied materials. The Founder Members of a Temple generally take intense interest. The
day-to-day administration is either looked after by the Founder Members themselves or by
an appointed Administration Committee. Almost all Hindu Festivals and functions are
celebrated with great fervour. The Temples offer seven day-a week worship and provide all
facilities needed. The attendance of devotees is generally high over weekends. Most of the
Temples have websites in which all details are mentioned. Generally, at least two priests are
available in each Temple for carrying out the rituals. Devout fervour, sanctity, cleanliness
and discipline are some of the outstanding features that one sees in these Temples.

In other areas too, the Temples in the USA are similar to those in India. The Temple in the
USA is also a cultural center like its counterpart in India. Music programs and other
devotional forms of entertainment take place. In the matter of social needs, it is also similar
with private functions such as marriages and other observances being held in the Temple
premises. Of course as a religious point, the atmosphere is again the same where the
worshipper derives tranquility, peace and happiness.

Each Temple in the USA has a history behind its emergence. The basic need to construct a
Temple, of course was to meet the requirement of having a common place of worship for
the whole community in the geographic area. Aside from this, the construction of many
Temples was propelled by other interesting reasons. For example, the Sri Meenakshi Temple
in Peerland, Texas is said to be the result of the vision of the Sankaracharya of Kanchi
Kamakoti Peetam that a Temple should be constructed in the site for a Goddess. In the case
of the Sri Siva Vishnu Temple in Maryland, the devotees wanted to show the ‘Unity in
Diversity’ concept by housing the idols of Siva and Vishnu in the same Temple. Then the Sri
Venkateswara Temple in Chicago, which is said to be the result of intense pioneering desire
and efforts of devotees.

There is a healthy competition between Temples especially those within the same State or
neighboring States to excel over the other in the facilities offered, cleanliness, ambience
etc., then, there is competition amongst the devotees to be more humble, more devoted
and more ready to be of service to God. A healthy competition, which makes everyone
happy.

Sarve Bhavanthu Sukinaaha

Sarve Santu Niramayaaha
Sarve Bhadrani Pashyantu
Ma kaschit Dukah Bhagbhavet

Temple Construction

Construction of a Temple is determined by Ancient Scriptures called “Agama Shastras”. The

“Agama Shastras” laid down the architectural traditions and conventions behind the
construction of Temples. They tell us the best ways to identify
the ideal location, the ambient atmosphere, the construction pattern with explanation, the
worship procedures and so on. For instance, we understand that mountains, proximity to
waterways, rivers, water springs and lakes are some of the ideal locations for constructing a
Temple.

Examples of these are the famous Hindu Temples on the Himalayas and the Temple in
Varanasi on the bank of the Ganges river.

The ‘Agama Shastras” say that the Temple structure is a mini cosmos. The Temple entrance
should face East – the irection of the Rising Sun. The ideal Temple should have at least one
entrance, an Ardh-Mandapa, a Mandapa or a large hall, a Garba-Griha and a Shikara
directly above the Garbha-Griha. In more detail, the design comprises of
 1. A Towering structure called the Rajagopuram (pyramid in pattern) on the Eastern
side at the entrance to the Temple.

2. A Dwajasthamba (pillar) in line with the main shrine immediately after the
Rajagopuram.

3. Near the Dwajasthamba is a lotus shaped pedestal for offerings, called the
Balipeeta.

4. A large Mandapa or hall for assembly of devotees.

5. The passage through the Mandapa leads to the “Garba-Griha” (womb chamber)
where the Main Deity is installed.

6. Ardha Mandapa adjacent to the main Mandapa and before the “Garba-Griha”.

7. The Main Deity faces East word inside and the Garba-Griha is located inside a
structure or sanctuary called the “Vimana”.

8. The pyramidal or tapering roof over the Deity is called “Shikara” or “Gopuram”
which is a dome.

9. There is a circumbulating passage or “Pradakshira Patha” consisting of an

enclosed corridor around the Garba Griha and Mandapa.

The above design applies both to the “Shiva” and “Vaishnava” Temples with small
variations. Architecture is otherwise called “Shilpa” and the one who constructs the Temple
is called a “Sthapathi”. The “Sthapathi” is an expert in Temple architecture and idol
creation. The procedure of worship in the Temple is known as “Agama Vidhi”.

The relevant Sanskrit Verse in “Viswakarmyam Vastu Shastra” runs thus:

Garba Gruha Sirahapoktam antaraalam Galamthatha

Ardha Mandapam Hridayasthanam Kuchisthanam Mandapomahan

Medhrasthaneshu Dwajasthambam Praakaram Janjuangeecha

Gopuram Paadayosketha Paadasya Angula Pokthaha

Gopuram Sthupasthatha Yevam Devaalayam angamuchyathe

The Ancient scriptures mention that the Temple is not only a home of God but stunningly
the form of God Himself, by comparing the structure of the Temple to God as perceived in
human form. For this, the Girba-Griha (or womb chamber) is
considered to be the Head of God, Mahamandapa the stomach and Gopuram the feet.

Thus the comparison between God in human form and the structure of a Temple is
illustrated in Shastras/Agamas as mentioned below:

Head of God Girbha Gruha

Neck Ardha Mandapa
 Stomach Maha Mandapa
Thigh Natya Mandapa
Center of stomach Yagasala
Feet Gopuram

God in Human form compared to a Temple Structure

When Grabha Griha is compared in detail to the human form of God, the Agama Shastras
reveal the following.

The Feet & Leg of God - Adhishtanam (Base of Garbha Griha)

Thigh - Sthambam (Pillar)
Hip - Prastaram (Roof)
Center of Stomach - Vedhika
(Top portion of roof)
Neck - Neck of Garbha Griha
Nose in the face - Mukha Nasi
(Center of Shikara)
Head - Shikara
Hair - Kalasam

Isvara Samhita Agama sums up the comparison in Sanskrit.

“Girba Gruha Sirhaproktam Sika Sikaram Uchathe Nasika Sukanasi Syath Antharalam
Smrutham Mandapam Deha Mityuktam Prakara Uchathe Gopuram Pada Mityuktam
Devasthanam Prakadhyate

Temple” Shilpa” lays down the dimensions of the idol. For Male and Female Deities, the
prescribed dimensions are shown in the drawing below (Examples considered are Sri Vishnu
and Sri Lakshmi):
Another fascinating feature indicated by Ancient Scriptures is that the Temple is not an
inanimate building but a structure which is “animate, Vibrant and living”. It is said that
within
the walls of the Temple, energy waves are generated and emitted. The scriptures also
stipulate the composition of the energy waves. So, if the Temple is constructed according to
the required composition of energy waves, positive radiation of these waves takes place
resulting in an ambience of peace, tranquility and bliss, to the joy of mankind.

It is important to construct a Temple. But equally important is to maintain the Temple. The
Scriptures again prescribe through “Agama” the ways of worship to the finest detail. It is
necessary for the Temple to be kept clean, serene, solemn
and worship offered to prescribed time schedule, through priests who are dedicated and
learned.

Once in 12 years, the “recharging” of the Deity in the Temple takes place through a
“Kumbabishekam”. At this time, the ‘Yantram’ or copper plate placed between the base of
the idol and the ground and sealed with mercury is taken out and resealed with mercury
again. The Brass cover on the Shikara is replaced and a number of rituals are performed.
The objective is to recharge the Temple’s sanctity.

There is an ancient proverb in India which states that a devotee must stay only in a location
where there is a Temple. It is only apt that the Temple provides man with almost all that he
seeks – a religious center, a cultural point and a place where social needs are met, apart
from being a venue where he derives tranquility, peace and happiness, through spiritual
progress and even material success.