Dr Venganoor Balakrishnan

According to our scriptures, a temple represents the body of the deity. The outer structures symbolise the material body of the deity whereas the idol within the sanctum sanctorum represents the subtle body. If either is subject to any harm or impurity, it affects the other also.

Untidiness within the premises is as intolerable an offence as impurities on the idol itself. Similarly, any fault in the idol will also require rectification of the premises and the walls that surround it.

“Praasaado archa cha viswesithuratha vapushee
Sthoolasookshme yatho athothradharadheyabhaavaa
Ditharathabhavon yathra chaabhyethi dosha”
This shloka that appears in the text Thanthrasamuchchaya justifies the above concept.
This concept of the temple has a connection with our life too. The health of the human body and mind are related to each other. If the body becomes tired, it weakens the mind, too. Similarly, if the mind is disturbed, the body also suffers.
If hot liquid is poured into a metal vessel, it gets heated. An ice cold liquid poured into a vessel will make it cold. Similarly, the vaastu or the science of constructing a temple building and the idol have a very strong impact on each other.
It is believed that the life force of the idol pervades the whole temple. Hence, any impurity on the premises will adversely affect the power of the idol. Devotees must guard against this.
Hence, it is prescribed that we should remove our shoes as we enter the temple compound. Smoking and betel chewing, spitting and talking should be avoided within a temple’s four walls as the whole premises represent the body of the deity.
Lord Krishna says in the Bhagavad Gita, “Idam Sareeram Kauntheya! Kshethramithyabhidheeyathe”, meaning, the body itself is a temple where the Paramatma (the Supreme Power) and the Jeevatma (the life force) dwell.
In fact, temples are designed according to the structure of the human body as understood by yogasasthra.
The human body (excluding limbs) can be vertically divided into six portions: Mooladhara, Swadhishtanam, Manipoorakam, Anahathram, Visuddhi and Aajnja. Accordingly, in the sanctum sanctorum where the idol is supposed to be enshrined, a deep pit is dug and six layers of foundation laid with tantrik karma, namely Aadharasila, Nidhikumbha, Padmam, Koormam, Yoganaalam and Napumsakasila. Construction of a temple can begin only after this is done.
The outer wall, the path for circumambulation, the conceptual line that joins the lamps, the outer boundary of the holy courtyard and the sanctum sanctorum symbolically represent the five facets of the human body, namely the Annamayakosa, Praanamayakosa, Manomayakosa, Vijnjaanamayakosa and Aanandamayakosa.
According to yogasashtra, the seat of the idol represents the seat of the Supreme Life Force that exists in the middle of the “Sahasraara padma” (a lotus with a thousand petals) that is to be detected within the forehead of man.
Even otherwise, the temple is to be recognised as a centre of positive energy. Those who visit temples regularly consume this energy and are benefited immensely. So, in common sense terms too, it is important to keep the premises of a temple clean and devoid of impurities.

— Dr Venganoor Balakrishnan is the author of Thaliyola, a book on Hindu belief and ritual.
He has also written books on the Vedas and Upanishads. The author can be reached
at drvenganoor@yahoo.co.in