SANATANA HINDU SHRINES ARE JEWELS OF ADHYATMA AND ‘SPECIAL ECONOMIC DEVELOPMENT ZONES’ TOO

SANATANA HINDU SHRINES ARE JEWELS OF ADHYATMA AND ‘SPECIAL ECONOMIC DEVELOPMENT ZONES’ TOO

By Ramakant Tiwari

Hindu Mandira is precisely defined as an iconic deity under worship by devotees irrespective of location, structure over it, architectural beauty or anything else. Armed with this precise definition of Mandira, it is automatically established that the cultural tradition of Madira belongs to Vedic era and not to post-Buddhist era or motivated by Greco-Roman architecture as peddled by some so-called western scholars. Even existence of Buddhist cave-temples and Chaitya-Grihs pre-dating Christian era and architecture of some Mandira-s in north-west Bharata resembling Greco-Roman style cannot dispel antiquity of Sanatana Mandira-s belonging to Vedic era. Sanatana Dharma being eternal and immortal with the concept of cyclical Yuga-s, ‘Carbon-dating’ of Mandira-tradition does not stand relevance. It is an obsession of western scholars with linear concept of time that compels them to Carbon-date every shrine that they come across with the sole intention of proving supreme antiquity of their Abrahamic cults and symbols scores of them raised over ruins of Sanatana shrines.

Mandira-s are not merely centres of Adhyatmika gravity but also zones of socio-economic development too. Atmartha Shrines are private shrines wherein any member of the family may worship while in Parartha, meant for wide spectrum of communities, only a designated Purohita conducts rituals. With Atmartha Mandira-s, Hindu Mandira-s are endowed with a long ancient history of traditions. Padma Samhita and Shri Prashna Samhita describe types of Mandira-s, Siddhayatana and Asiddhayatana wherein Siddhayatana is raised by Siddha Yogi-s in a serene, isolated locations while Asiddhayatana by monarchs, traders for public at common joints. Scriptures like Padma Purana describe five orders of Mandira-s as under –

Svayam-Vyakta  deity is self-manifested viz. Shri Amaranath shrine.

Daivika  deity is installed and consecrated by divine beings in locations of profound sanctity viz. Rameshvaram. It has a Puranic Mandira too.

Arsha  raised by sages in jungles by the dint of their Sadhana viz. Shri Vitthala Mandira at Pandharpur in Maharashtra.

Paurana  Mandira-s raised during Puranic era viz. Tirupati Balaji Mandira.

Manusha  Mandira-s raised by Kings, devotees etc. following Vastu-Shastra to ensure divine presence and consecrated by Purohita-s. Area overlooked by Vimana of such Mandira-s was consecrated through well-defined Vedic rituals.

Mandira construction had been an immortal tradition in Bharata in the image of Meru-Parvat symbolizing Adhyatmika ascendance into divinity of self-realization represented by Vimana or Shikhara of Mandira. Aedicules or miniature shrines are carved out on Vimana-s as well as outer walls of Garbha-Griha in all three styles i.e. Nagara, Vesara and Dravida of Mandira architecture so much so that it invited laudatory remarks like ‘architecture decorated by architecture’. Every Mandira has an Antarala before Garbha-Griha, a corridor like structure with nose like Shukanasika as its roof, under which Purohita-s and devotees deliberate over Adhyatmika issues. Then is located Mandapam from where devotees have Darshana of the deity ensconced in Garbha-Griha. When a devotee has Darshana of deity in Garbha-Griha after walking over Mukhamandapam, Mandapam and Mahamandapam, (s)he is purported to have symbolically ascended Meru-Parvat after transcending worldly Moha-Maya. Mandira is thus symbolism of entire cosmos and all strives of emancipation from, within that.

Mandira-s have been centres of enlightenment and positive vibes with the famous example of Kali Mandira at Belur Math in Kolkata with a Siddha like Svami Ramakrshna Paramhamsa as Purohita that gifted the world Svami Vivekananda. One of greatest Seers Maharshi Adi Shamkaracharya trudged all the way on foot from Kalady in Kerala to all four corners of Bharata to raise four Mutts consecrated and sanctified by him for renaissance of Sanatana Dharma. Kashi, Mathura, Prayagraj, Dvarika etc. have been unshakeable pillars of Sanatana faith. Shri Rama raised a Shivlinga on the seashore at Rameshvaram to worship Shiva before invading Lanka. Had there been no Mandira-s, probably nation would not have known Gosvami Tulasidas and Mirabai. With Prana-pratishthit Murti-s radiating divine energy at the rhythm of recitation of Mantra-s in Mandira-s, anyone can rejuvenate oneself with that, purify oneself of entire stress caused by vagaries of mortality and revert to ones daily grind with a dispassionate commitment in the spirit of Karmayoga and renewed energy as shrines with Prana-pratishthit Murti-s are live deities. Desecration of such shrines is a sure recipe of inviting calamities upon oneself with the example of Mughal dynasty demolishing thousands of Mandira-s then being wiped out, is widely known to all. Mandira-s have also been centres of self-confession of ones omissions, commissions, submissions and mental relaxation. Only if Svami Dayananda Sarasvati had not opposed Murti-Puja, Arya Samaj Movement would have been a formidable force to reckon with today. 

Almost every village Mandira had a Gurukula attached to it imparting education for all Varna-s of society. These were financed by village Panchayats independent of regime of the day. Till 17^th century, roughly 7.5 lakh Gurukula-s were in operation that led to 98% population well-educated and 75% of them highly educated. 25% students in these Gurukula-s belonged to Brahmana, Ksatriya and Vaishya Varna-s while 75% to Shudra Varna. 35% land in every village belonged to Mandira of the village, revenue free to sustain all educational, vocational, social, religious and recreational activities associated with the village Mandira. Mandira-s also maintained libraries known as ‘Sarasvati Bhandar-s’ replete with not only scriptures but also local folk literature written on palm leaves and employing at least one each Jyotishi, Vaidya and nurse compensated in cash, grains, clothes or all three. Mandira-s also were inns providing food and shelter to pilgrims and travellers in transit.

Expenses to maintain Mandira-s were met with Dana, practice and tradition of which was institutionalised and regarded as pious obligation by donors ranging from Kings to commoners. Managed by duly elected boards, Mandira-s also distributed various requirements from ‘Deitys treasury’ including money lending to those in financial distress. Fortnightly, monthly and annually festivities are celebrated with gusto commonly known as Pakshotsava, Maasotsava and Brahmotsava respectively. Classical music and dance recitals are regularly organised in celebration of the deity in every Mandira. Adhyatmika discourses are conducted by visiting Rsi-s and Vedic education provided in halls attached to Mandira-s that also functioned as development centres of the region running projects like irrigation, maintenance of water reservoirs, canals, development of land for agri-purposes, relief and rehabilitation in the event of natural calamities.

Mandira-s have been active promoters of Medium, Small & Micro Enterprises (MSME) too. They have been large scale employment creators and revenue churners. Printers and publishers of Adhyatmika literature, sellers of religious items like flowers, Shamkha, bells, fragrances, coconuts, Sindura etc., horticulturists, makers of idols as well as pictures of deities, sweet and Gur makers, craft-artists making bamboo items, local carriers like manual rickshaws etc., Purohita-s, railway travel, unorganised shops around Mandira-s, makers of finger-rings with gems, makers of earthen lamp and Kalash, makers of tea, snacks etc., thousands of mule owners as carriers in hilly terrains, hotels and lodges etc. find vibrant market around Mandira-s and festivals thereof. In addition to that alms-seekers with disabilities survive on alms given by pilgrims while orphans find food and shelter in Mandira-s. Monkeys, snakes etc. escape being trapped due to Mandira-s while trees are worshipped to consolidate conservation of environment. Annual festivals organised by every Mandira provide livelihood to scores of entertainment and other occupations.

Thousands of Mandira-s were brutally destroyed and plundered by Abrahamic invaders from west. Our education system too was destroyed, contaminated study material implanted and narratives adulterated to annihilate our cultural heritage. We must derive right lessons from history and swing into reconstruction of all our desecrated shrines, revive our cultural heritage and practices. Fortunately it has already started with reconstruction of Shri Rama Mandira at Ayodhya and the phenomenon proceeding relentlessly. Hindu-s must frequent Mandira-s with a pious mind and reclaim all Mandira-s lost as an essential constituent of Sanatana Hindu way of life.