Sacred superstructures are customarily perceived as the centres for “religious” exchange. Cognitive philosophy behind the execution of bygone spaces is beyond the normative retrospect which requires subsequent contemplation that arises by critiquing the existing articulated theories. Significant literature from the past avails introspection of the prolific designs installed within various vicinity by ancient architects and engineers.
A temple is a metaphysical representation of the cosmos, a cosmic order perceived as an integral to the human body, mind or spirit with the human being a microcosm. These sacred structures are emblematic of the outer and the inner cosmos where the outer cosmos is expressed in terms of various astronomical connections between the temple structure and the motions of the sun, the moon, and the other celestial bodies. The inner cosmos represents the consciousness at the womb of the temple and various levels of the superstructure correspond to the levels of consciousness. An other-worldly manifestation of mother (earth) which carries a seed ultimately giving birth to a deity.
Verse 16th of Adhyāya (Chapter) 2 in Śvetāśvatara Upaniṣhad states that “This God does pervade all quarters. It was born the first, yet it remains within the womb. It, who was born; it, who will be born. Its face everywhere, it stands turning west toward human beings”
Garbha-griha or Womb Chamber, a nucleus possessing God, expanding in all directions of space and time from the central point known as bindu, a linkage between the physical and the divine world. Embodiment of these sacred structures is meticulously planned on Vastu-purusha-mandala literal meaning physical environment, purusha refers to energy-power/cosmic being-diagram or chart. Symbolic to the universe with its fractal behaviour, this ‘divine diagram’ consists of square units representing the birth of a new universe and a circle, a metaphor for time as infinite. Vastu-purusha, a venerated spirit in mother-earth lodged by the gods who needs to be pacified through rituals and is regarded as a quintessence demon’s requisite approbation prior any construction on the site.
A befitting construction site is then sanctified through consequential rituals after heedful examination of the soil based on colour, odour, form, flavour and sound. Later the site is dug, forming a pit, filled with water to evaluate the quality of soil overnight, followed by checking the fertility by sowing a seed and later waiting for it to germinate. Existence of water is a necessity, either naturally or built. Other than obvious experiential needs, Water is the purifying and fertilizing element. Intriguing is the symbolic resemblance of the evaluation to a consequential act of conceiving. Germination of the seed, a metaphorical indication to the fulfilment of the inherent potentialities, delved into impregnated Mother Earth being transmitted to the sacred structure destined to be built upon.
“In a temple, the space where a god’s image is kept is known as garbha griha; that is, god is residing inside the garbha. Garbha means womb. Whose womb is this? A temple itself has been seen as a woman, a mother. Spiritually, Prakriti is everyone’s mother. Prakriti has given birth to sanskriti (culture). God’s mother is also Prakriti……Two words are used often in the Puranas – Yonija (born of the womb) and Swayambhu (who gives birth to self). God is always swayambhu, but his avatars are yonija…..In Tantra parampara, where goddesses are given a lot of importance, the stories and folk tales speak of how in the beginning of the world there was only a devi/Prakriti called Adi Maya Shakti. She gave birth to three eggs from which were born Brahma, Vishnu and Shiva. She is therefore called Triamba (one who gave birth to three children). This does not happen in puranic stories. In Shakt parampara, god does have a mother.”
– Devdutt Patnaik
The splendid temple structure represents the phases of a human journey progressing towards the highest state of spiritual consciousness (‘Turiya’ in Samskritam) upon entering the sanctum, a womb withstanding in its primordial glory. Devoid of adornments, inside the aforementioned cave-like sacred space resides a serene icon of the transcendental form of Godhead descending from beyond the mundane. Deity installed inside the sanctum of an embellished temple is reminiscent of the presence of the supreme being inside a human body, once existing as an embryonic divinity inside a womb.
Text by Davangi Pathak
Image Courtesy: Davangi Pathak, Apoorva Rao, Syracuse University, Heeryoon Shin, Princeton University Library, British Library Board-Photo 27/(52), Ananda K. Coomaraswamy
Find more about the Temple Architecture and its Art History:
https://www.researchgate.net/publication/322852250_Building_Science_of_Indian_Temple_Architecture
https://gosai.com/writings/vastu-shastra-and-sacred-architecture
https://www.ece.lsu.edu/kak/Time2.pdf
https://www.exoticindiaart.com/article/hindutemple/
https://penguin.co.in/devdutt-pattanaik-on-mothers/
https://researchphotographs.princeton.edu/architectural-photography/
https://escholarship.org/content/qt83r393vc/qt83r393vc.pdf
https://surface.syr.edu/cgi/viewcontent.cgi?article=1447&context=architecture_theses
https://www.thorvaldsensmuseum.dk/en/collections/work/E320
Sacred Structures: Artistic Renditions of Hindu Temples in Malaysia and … – Google Books
