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Thread: garbha gṛha & other interesting things

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    garbha gṛha & other interesting things

    hari o
    ~~~~~~
    namasté

    If one visits temples over the years they will see massive structures. With some research one will find that these temples (mandira¹ or devālaya¹) have a place in them called garbha gṛha:
    • garbha - the inside , interior of anything ; some too call the 'womb'
    • gṛha - the house or habitation
    In western nomenclature this location is called sanctum sanctorum = the holy (place) of the holy (places)

    Now I cannot say with any degree of certainty that all 3 designs that are employed e.g. nāgara,drāviḍa and vesara, have this same format, but many that I have visited did.

    Many times you will experience massive stone/granite structures that are magnificent. Yet when you come to the garbha gṛha it is with a low entrance... in some temples one needs to bend down significantly to get though.

    Now one would think, these great architects could have made a grand entrance way to this garbha gṛha( and many do) but why do many temples skimp on the opening ? Did they run out of granite, or is there something else that is going on ?

    One must note - nothing is done without a reason. The whole design of the devālaya is to an exact size, purpose, direction, and maṇḍala¹ design. So why the small entrance way?

    iti śiva


    words
    • mandira some write mandir - habitation , dwelling , house , palace , temple
    • devālaya - residence of the devāta-s
    • maṇḍala - we know means circular; yet it too means division, surroundings
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: garbha gṛha & other interesting things

    Namaste Yajvan ji,

    The deity at the garba-graha is associated with lots of real energy at the temple. The deity is invoked into the vigraha by means of possible yantras placed underneath the statue. And, periodical 'Kumbabhishekam' are performed with water containing mantra vibrations being sprinkled atop the 'Kalasha' which brings about/increases the energy associated with the deity within the temple. Similarly, keeping the garbagraha as much closed preserves this radiating energy. The entrance is made such that only as much as the deity alone is visible which protects much of the energy/power radiating from the deity which the deity is able to shower on the devotee.
    jai hanuman gyan gun sagar jai kapis tihu lok ujagar

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    Re: garbha gṛha & other interesting things

    Quote Originally Posted by yajvan View Post
    One must note - nothing is done without a reason. The whole design of the devālaya is to an exact size, purpose, direction, and maṇḍala¹ design. So why the small entrance way?
    Namaskar Yajvanji,

    Thank you very much for this topic. I have not studied much Vastu Shastra yet, but I find it very interesting and look forward to your next post on this.

    I can only offer my own experience and feeling when entering such Mandir sanctums, and they may very likely be colored by my own cultural filters and thus have no bearing at all on the actual intent of the construction. Yet I will try anyway.

    I agree with Viraja's post above because while the energy/vibration around and in the halls of a Mandir is strong, it becomes stronger as you approach the Garbha Griha, and is strongest inside in my own experience. However, the interior chamber itself is not large enough to prostrate - at least not in the small number of Mandir-s that contain this kind of Sanctum that I have seen.

    Such low entrances require the devotee to bow low in appropriate genuflection, and concentrate as they enter. And when one rises again, and raises their face to the God/Goddess, facing the full brunt of the energy and beauty before them, it is like from rising from prostration and can be almost like revelation at times. Like entering a new world, or the home of the God/Goddess.

    Similarly, as you state above, some translations of Garbha Griha are similar to "Womb House", which is the understanding I have been given as I try to learn Hindi and Sanskrit. I have been told, though do not know for certain if this is true, that the sections of a Mandir can be correlated directly to the body, the soul and the Universe. This is something I would like to learn more about. Regardless, it seemed apropos to me then that the entrance and thus the exit of the most sacred of places in the Mandir, and thus the center of life, would be so small; as if the devotee is born into the realm, (loka?), of the God/Goddess when entering, and then reborn back into the world, with Darshan, upon leaving.

    But as I say, these are only the uneducated impressions I felt at the Mandir-s I visited, which seem to correspond to what I am learning of the language and of Mandir-s. I am very happy to learn more, especially if my guesses are very far from the truth.

    Pranam
    ~~~~~
    What has Learning profited a man, if it has not led him to worship the good feet of Him who is pure knowledge itself?
    They alone dispel the mind's distress, who take refuge at the feet of the incomparable one.
    ~~Tirukural 2, 7

    Anbe Sivamayam, Satyame Parasivam

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    Re: garbha gṛha & other interesting things

    hari o
    ~~~~~~
    namasté

    Some very good comments have been offered and are alignment with what I know.

    of this one question,
    Yet when you come to the garbha gṛha it is with a low entrance... in some temples one needs to bend down significantly to get though.

    Aanandinii offers this,
    Such low entrances require the devotee to bow low

    The notion of bowing low gives us the answer. It is the notion to enter the garbhagṛha which also is another name for the ~heart~ and the ~heart~ is another name for pure awareness, one needs to bow low. But what is this bowing low ? It is humility.

    Humility (anuddhata¹) means the absence of ego of 'me', of boundaries. So , within the temple's structure of stone the architect (sthapati¹) represents this bending low, this nīca¹ requirement though the entrance design. To enter into the Supreme, into pure awareness one needs to be without ego, the absence of 'me'. If one is without 'me' then the only other place one can be is with the Supreme , pure undivided awareness.

    Now, as one visits the various vimāna-s¹ and one views the garbhagṛha,it is tradition that the visitors line up on each side of the entrance and not directly in front of the entrance ( to look in). Now why would that be ?

    iti śiva

    words
    • anuddhata - humble, not lifted up ; unapposed.
      • In jyotish the term nīca is used, meaning 'low' or fallen.
    • sthapati - an architect , master builder ; from sthā 'place-lord'
    • vimāna - is another name for temple; it also means 'measuring out' i.e. where the Infinite is measured out here within the temple walls
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: garbha gṛha & other interesting things

    Vannakkam: Although I know nothing and hesitate to enter discussions to only confirm that, there are two ideas that may be worthy of consideration.

    1) In most South Indian agamic temples I have been to, devotees are not allowed inside the moolasthanam or garba-graha, so I don't know how it would feel in there. I have been as close as it's generally allowed though, and yes the energy close is strong.

    2) As far as not standing in front, the mystical explanation is that He/She can see you as well as you can see them. So, just as you wouldn't stand in front of or between two people as it would be considered rude, then it is also true that it's rude to be between devotee and God.

    Of course I am most likely wrong.

    Aum Namasivaya

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    Re: garbha gṛha & other interesting things

    hari o
    ~~~~~~
    namasté

    as one visits the various vimāna-s¹ and one views the garbhagṛha,it is tradition that the visitors line up on each side of the entrance and not directly in front of the entrance ( to look in). Now why would that be ?


    The bṛhadarāṇyakopaniṣad¹ (kūrca brāhmaṇa section) and the aitareya upaniṣad - 1st adhyāya, 3rd kanda (or chapter 1 part 3) gives us a hint to this answer...

    Both upaniṣad-s inform us parokṣa priya iva hi devaḥ - that is, the devatā are fond or like (priya) to be addressed in a certain manner (iva) , parokṣa or secretly, indirect, accordingly (hi).
    What would be an example of this ? The very same upaniṣad informs us that indra's name is idandraṁ¹.
    Because the devatā's like the indirect method ( say these upaniṣad-s) he is known as indra.

    So too with our assembly at the temple. We align on either side of the image of the devatā we find in the garbhagṛha or in the general temple's confines where we see the mūrti-s¹. We are complying with their wishes of priya and parokṣa.

    iti śiva

    words
    • bṛhadarāṇyakopaniṣad = bṛhadarāṇyaka upaniṣad
      • What is being offered is a few things in this name. That the knowledge is being offered is bhat - vast , lofty , great , large. It is a vast forest of knowledge. It also infers that, like a forest, it takes some navigation to get around, to find one's way. Hence another definition of bhat is 'brightly' and is considered the light to find one's way as it is brightly lit.
      • Yet too this bhat is also of wholeness , of bhuman, because it is another name for brahman - fullness, wholeness itself. Hence from a forest perspective it is composed of all sorts of trees, shrubs, flowers, animals, but together there is the wholeness of the forest, bhat.
      • kūrca - a bunch, a heap;
    • idandraṁ is a very unique word form. Some tell us it comes from idam adarśam iti.
      • idam = this or that; it also means known
      • adarśam = can be viewed as ā-darśa and means a mirror.
      • iti = thus
      • Hence this says to me idandraṁ is a reflection (adarśam) of that (idam). Others say idandraṁ means 'It seeing' (It darśa). In both cases what is being seen or reflected ? That or brahman
    • mūrti - image , symbol, embodiment , manifestation , incarnation , personification
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: garbha gṛha & other interesting things

    hari o
    ~~~~~~
    namasté

    Quote Originally Posted by Aanandinii View Post
    I have been told, though do not know for certain if this is true, that the sections of a Mandir can be correlated directly to the body, the soul and the Universe.
    This is considered the notion of vāstu-puruṣa - or that cosmic being that is considered the foundation for the temple's layout ( this includes the total site and the temple structures).

    The notion is simple - as above so below. What is found in the cosmos is also found here on earth i.e. yathā piṇḍī tathā brahmāṇḍa¹ ( as the whole, so also the part).

    iti śiva

    words
    • yathā piṇḍī tathā brahmāṇḍa
      • yathā = as
      • tathā - so also , in like manner
      • piṇḍī - piece;
      • brahmāṇḍa - the universe


    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: garbha gṛha & other interesting things

    Quote Originally Posted by yajvan View Post
    This is considered the notion of vāstu-puruṣa...

    The notion is simple - as above so below. What is found in the cosmos is also found here on earth i.e. yathā piṇḍī tathā brahmāṇḍa ( as the whole, so also the part).
    Namaskar Yajvanji,

    Thank you for this. I am continually awed an humbled by how gracefully and precisely the scriptures and concepts within Hinduism describe the processes and forms of all of creation, while at the very same time showing us simply why it is so.

    It seems to me that Humanity strays so that we may find those answers again the hard way round, only to find that we already had them. Like children who despite all the knowledge of their Parents and Elders, must learn by doing.

    Many thanks for reminding me of this again.
    Pranam
    Last edited by Aanandinii; 30 December 2013 at 07:30 PM.
    ~~~~~
    What has Learning profited a man, if it has not led him to worship the good feet of Him who is pure knowledge itself?
    They alone dispel the mind's distress, who take refuge at the feet of the incomparable one.
    ~~Tirukural 2, 7

    Anbe Sivamayam, Satyame Parasivam

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    Re: garbha gṛha & other interesting things

    hari o
    ~~~~~~
    namasté


    Let me offer something that I have yet to find a sutable answer to. Within the garbhagṛha¹ we know that the image (mūrti¹) of the devatā is positioned, hence the name of the temple i.e. devālaya. And we also know that beneath this mūrti is placed a yantra as indicated by Viraja in post 2 above. Now what is below this and what is the significance ?

    Both the yantra and the mūrti rest on a stone slab called brahmaśilā.
    Below this there are articles that are placed, starting at the very bottom or base stone called ādhāraśilā i.e. ādhāra + śilā or support, substratum + stone.
    On top of this stone is placed in the following order:
    • a pot or nidhikuṃbha (nidhi + kuṃbha = a receptacle, also the sea + pitcher, or water pot )
    • kūrma and padma ( tortose and lotus) made of stone
    • kūrma and padma made of silver
    • kūrma and padma made of gold
    • yoganālā - tube or vessel ~ funnel like~ made of copper that leads up to the plinth or base of the brahmaśilā aformentioned.
    These are things beyond the eyesight of the native that visits the temple. What is the significance ? I am still looking for the proper and insightful answer to these symbols. Yet some initial thoughts:
    • We know without doubt that kūrma is viṣṇu's second incarnation (descent in the form of a tortoise to support the mountain mandara at the churning of the ocean);
    • We also know that kūrma is considered the earth, a tortoise swimming on the waters ( or in the cosmos);
    • We know that the padma ( or padmā) is the lotus-hued one or the name of śrī ; and that viṣṇu is considered the lotus-eyed one or pundarīkākśa , the white-lotus (puṇḍarīka) + eyed (akṣa) ; this is the puṇḍa (mark or sign) of viṣṇu or śiva.
    Now why stone, siver and gold ? Still working this, but we know of the purity of gold and silver, and 'stone' is of the earth, yet this is all conjecture on my part. I offer more conjecture regarding the yoganālā or the connection to the brahmaśilā stone.
    The notion of nālā gives us a slight hint. This nālā is also the navel-string . This could be the idea of brahmā emerging from a lotus risen from viṣņu's navel .
    These are all ideas, parts, with no certainty offered by me at this time. But we know this... within sanātana dharma we are taught the highest
    truths via parokṣa, saṃketa and śailī to give us a deeper sense of the truth. What are these words ?
    • parokṣa- beyond the range of sight ; in an invisible or imperceptible manner; secretly , mysteriously . We can consider this word to mean subtle, beyond the initial meaning.
    • The other approach is saṃketa - a hint , sign or signal or gesture . It is rooted (√ ) in kṛ ' to give a signal '.
    • śailī ( 2nd derivation) is a special or particular interpretation

    As more clarity is offered on this matter of the items found between ādhāraśilā and brahmaśilā stones I will share them with you . Note, this at times has taken me years in some instances to substantially 'get it' , and come to an appreciation & the significance of them.


    iti śiva
      • garbhagṛha - see post 1 above
      • mūrti - image , symbol, embodiment , manifestation , incarnation , personification

    Last edited by yajvan; 31 December 2013 at 10:50 AM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: garbha gṛha & other interesting things

    hari o
    ~~~~~~
    namasté

    The layout (survey plot and temple buildings) of the temple is proportioned in squares. Usually 64 or 81 squares are used.
    • 64 = 8x8 ; 8 + 8 = 16 = 15 +1 ; 4² = 16
    • 81 = 9x9 ; 9 + 9 = 18; 8+1 = 9 ; 3² = 9
    These are jyotish numbers. Do you think there is some reason for these choices ?

    iti śiva
    Last edited by yajvan; 31 December 2013 at 05:58 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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