Gopuras are the towering stone gateways through which pilgrims enter the South-Indian temple. Richly ornamented with myriad sculptures of the divine pantheon, their tiers symbolize the several planes of existence. Aum.
What Is the Nature of the Siva Temple?
SHLOKA 101
The Siva temple is the abode of God Siva and Gods and the precinct in which the three worlds consciously commune. It is specially sanctified, possessing a ray of spiritual energy connecting it to the celestial worlds. Aum.
BHASHYA
The three pillars of Saivism are the temples, the scriptures and the satgurus. These we revere, for they sustain and preserve the ancient wisdom. Siva temples, whether they be small village sanctuaries or towering citadels, are esteemed as God's home and consecrated abode. In the Siva temple we draw close to God Siva and find a refuge from the world. His grace, permeating everywhere, is most easily known within the precincts of the Siva temple. It is in the purified milieu of the temple that the three worlds commune most perfectly, that devotees can establish harmony with inner-plane spiritual beings. When the spiritual energy, shakti, invoked by the puja permeates the sanctum sanctorum and floods out to the world, Shaivites know they are in a most holy place where God and the Gods commune with them. Within most Siva temples are private rooms, sanctums, for Lord Ganesha and Lord Karttikeya, and shrines for the many Gods and saints. The Vedas explain, "Even as the radiance of the sun enlightens all regions, above, below, and slantwise, so that only God, glorious and worthy of worship, rules over all His creation." Aum Namah Sivaya.
How Are Temples Founded and Built?
SHLOKA 102
Siva temples are founded by God Himself, often designated in a vision or dream of a devout Saivite, then erected by temple craftsmen usually following agamic law. In such a holy place, holiness itself can reside. Aum.
BHASHYA
Because of its holiness, a Siva temple is most often and properly established by God Siva through His devotees and not founded by men. Once the site is known, hereditary temple architects, known as sthapatis, are commissioned to design and construct the temple. By tradition, every stone is set in place according to the sacred architecture found in the agamic scriptures. When properly consecrated, the temple becomes a place upon the earth in which the three worlds can communicate for the upliftment of mankind and the fulfillment of Siva's dharmic law. Siva has deliberately established many temples to communicate His love to His children throughout the world, who live in every country of the world and long for their Lord's ever-present love. They build temples in His name and install His image, chant His praises and thus invoke His presence. Lord Siva accepts all these temples as His own and sends a divine ray to vivify and vitalize them. Siva's Vedas annunciate, "Brahman is the priest, Brahman the sacrifice; by Brahman the posts are erected. From Brahman the officiating priest was born; in Brahman is concealed the oblation." Aum Namah Sivaya.
When Should One Attend the Temple?
SHLOKA 103
We attend the temple to commune with God Siva, Karttikeya or Ganesha at least once each week and additionally on auspicious days of the month, yearly festival days and on the holiest day of the year, Mahashivaratri. Aum.
BHASHYA
Saivites consider it most important to live near a Siva temple, and we build one wherever we find ourselves in the world. This is a most meritorious act, earning blessings in this life and the next. Religious life centers around the temple. It is here in God's home that we nurture our relationship with the Divine. Not wanting to stay away too long, we visit the temple weekly, though women never go during their monthly period. We strive to attend each major festival, when the shakti of the Deity is most powerful, and pilgrimage to a far-off temple annually. Devout Siva bhaktas attend daily puja in the temple. All Saivites visit the temple on Siva's most sacred day of the year, Mahashivaratri. Shaivite temples are the most ancient of all. Being the homes of the Gods and God, they are approached with great reverence and humility. Draw near the temple as you would approach a king, a governor, a president of a great realm, anticipating with a little trepidation your audience with him. The Vedas say, "May the Lord find pleasure in our song of praise! Priest among men, may he offer due homage to the heavenly beings! Great, O Lord, is your renown." Aum Namah Sivaya.
How Does One Attend a Siva Temple?
SHLOKA 104
Approaching with deep reverence, we begin our worship with Ganesha, circumambulate the temple and proceed to the main sanctum for puja. After receiving the sacraments, we sit quietly before taking our leave. Aum.
BHASHYA
With offerings in hand, leaving our shoes outside, we enter through the gopura, or temple tower, wash hands, feet and mouth, and seek blessings at Lord Ganesha's shrine. Next we follow the outer prakara, or hallway, clockwise around the mahamandapa, central chambers. Inside we leave our worldly thoughts at the balipîtha, or offering place, then prostrate before the dhvajastambha, temple flagpole, and worship Nandi, the sacred bull. Next we circumambulate the central sanctum, garbhagriha, usually three times, returning to its entrance for worship. During puja, we stand with hands folded or in anjali mudra, though according to temple custom, it may be proper to sit quietly or sing devotional hymns. After the aratî, or waving of the camphor light before the Deity, we prostrate (ashtanga pranama for men, and panchanga pranama for women) and rise to receive the prasada, accepting them in the right hand. We walk around the garbhagriha one final time before taking our leave. The Vedas affirm, "If a man first takes firm hold on faith and then offers his sacrifice, then in that man's sacrifice both Gods and men place confidence." Aum Namah Sivaya.
What Occurs Within the Siva Temple?
SHLOKA 105
Activities within a Siva temple vary from the daily round of pujas to the elaborate celebrations on annual festival days. Even amid large crowds, our worship is personal and individual, not congregational. Aum Namah Sivaya.
BHASHYA
Besides the daily round of pujas, many other events take place within the temple: pilgrims offering vows, priests chanting the Vedas, processions, elephants giving blessings, garlands being woven, weddings or philosophical discourses in pillared halls, devotional singing, feedings for the impoverished, dance and cultural performances, ritual bath in the stone tank, meditation, religious instruction, and many festival-related events. Generally, there are seven times when pujas are held: at five, six and nine in the morning, at noon, and at six, eight and ten in the evening. The outer worship is approaching God properly, presenting ourselves acceptably. It is to offer our love, our adoration and then to speak out our prayer, our petition. The inner worship is to enjoy God's presence and not rush away, to stay, to sit, to meditate awhile and bask in the shakti, endeavoring to realize the Self within. The Vedas say, " 'Come, come!' these radiant offerings invite the worshiper, conveying him thither on the rays of the sun, addressing him pleasantly with words of praise, 'This world of Brahman is yours in its purity, gained by your own good works.' " Aum Namah Sivaya.
Scriptures Speak on Siva Temples
You who are worthy of men's prayers, our leader, our God, rich in heroes--may we install you glowing and glistening! Shine forth at night and at morn! Your favor has kindled our hearths! By your favor we shall be great!
Of lords the Lord Supreme, of kings the King, of Gods the God, Him let us worship--transcendent, Lord of all worlds and wholly worthy of worship.
A man comes to Thee in fearful wonder and says: "Thou art God who never was born. Let thy face, Rudra, shine upon me, and let thy love be my eternal protection."
For the purpose of protection of all, a Linga is variously caused to be built in villages by Gods, by seers and by ordinary men.
Cutting all the stones to be cut, carving all the stones to be carved, boring all the stones to be bored, such are the three aspects of the shilpi's art. The architect and the sutragrahin build the temples and craft the images, but it is with the takshaka that the architect effects the opening of the eyes of these images, and similar rites. Having worshiped Nandi in the Southeast--two-eyed, two-armed, black in color, having the formidable three-pointed trident of Siva, with a crest and twisted locks of hair--in the Southwest, he should especially worship Mahakala, black in color, two-eyed, two-armed, with white garment, two-legged, having an awesome form, equipped with a noose and a tusk, and endowed with all ornaments.
He should repeat the Siva mantra according to his ability, and (there should be) circumambulation, obeisance and surrender of the self.
I bow before that Sadashivalinga which is worshiped by the multitude of Gods with genuine thoughts, full of faith and devotion, and whose splendor is like that of a million suns.
The Pati is the blessed Sivalinga. The pashu is the mighty bull standing in front. The pasha is the altar. Thus, in the temple, the Lord stands for those who, searching, see.
When in Siva's temple, worship ceases, harm befalls the ruler, scanty are the rains, theft and robbery abound in the land. Thus did my holy Nandinatha declare.
Of what use is the body that never walked around the temple of Siva, offering Him flowers in the worship rite? Of what use is this body?
The unholy town where no temple stands, the town where men do not wear the holy ash, the town which does not resound with sacred song, the town which is not resplendent with many shrines, the town where the white conch is not reverently blown, the town where festive canopies and white flags are not seen, the town where devotees do not gather flowers for the worship rite, that town is no town. It is a mere wilderness.
He approached and entered the temple where the Lord who has the golden mountain for His bow dwells in delight. He circumambulated it, prostrated himself at the sacred courtyard, entered the presence of the three-eyed God, the bull-rider crowned with matted, red hair.
Rig Veda
Yajur Veda
Yajur Veda
Karana Agama
Karana Agama
Karana Agama
Lingashtakam
Tirumantiram
Tirumantiram
Tirumurai
Tirumurai
Periyapuranam
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Index of Contents
Mandala Twenty-Two: Temple Rites