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Devalayam (Samskrit : देवालयः) means 'the temple' as the abode of the deities has been the central axis around which the activities of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] revolved till the recent centuries. The genius of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] is reflected with greater power nowhere else than in its philosophy, literature, sculpture and the perfect blending of these into the grand scheme of [[Dharmik Lifestyle (धार्मिकजीवनविधानम्)|Dharmika Jivana vidhana]]. Nowhere except in the architecture of India has it been so divinely captured, with such unbroken continuity, displaying the ageless spirit of Bharat's Culture reflected in the Temple heritage of India.  

Devalaya (Samskrit : देवालयः) means 'the temple' as the abode of the deities has been the central axis around which the activities of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] revolved till the recent centuries. The genius of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] is reflected with greater power nowhere else than in its philosophy, literature, sculpture and the perfect blending of these into the grand scheme of [[Dharmik Lifestyle (धार्मिकजीवनविधानम्)|Dharmika Jivana vidhana]]. Nowhere except in the architecture of India has it been so divinely captured, with such unbroken continuity, displaying the ageless spirit of Bharat's Culture reflected in the Temple heritage of India.

People of Bharatavarsha did not look at life in compartments ; nor did they recognize the domains of art, religion, philosophy, moral values and mystic experience as separate. Our forefathers viewed existence as a whole; matter, life, mind and spirit, each included the other, weaving with each other into a harmonious pattern for a holistic life. Our outlook on life was based on an all-pervasive Dharma with four fundamental values of purusharthas (Dharma, Artha, Kama and Mokhsa). Both the literary and sculptural arts of India have the fulfillment of one or the other of these purusharthas as their goal to secure the integration of the human personality. In this comprehensive scheme nothing is omitted, even a papa (पापम्) is viewed as an obstacle to be overcome in one's grand journey towards the goal.<ref name=":0">Munshi, K. M. and Goswami, A. (1956) ''Bharat's Temple Sculpture.'' Publisher: Lalit Kala Acadami in cooperation with the Government of India and several State Governments</ref>

People of Bharatavarsha did not look at life in compartments ; nor did they recognize the domains of art, religion, philosophy, moral values and mystic experience as separate. Our forefathers viewed existence as a whole; matter, life, mind and spirit, each included the other, weaving with each other into a harmonious pattern for a holistic life. Our outlook on life was based on an all-pervasive Dharma with four fundamental values of purusharthas (Dharma, Artha, Kama and Mokhsa). Both the literary and sculptural arts of India have the fulfillment of one or the other of these purusharthas as their goal to secure the integration of the human personality. In this comprehensive scheme nothing is omitted, even a papa (पापम्) is viewed as an obstacle to be overcome in one's grand journey towards the goal.<ref name=":0">Munshi, K. M. and Goswami, A. (1956) ''Bharat's Temple Sculpture.'' Publisher: Lalit Kala Acadami in cooperation with the Government of India and several State Governments</ref>

Of all the civilizations in the world, one which has taken the sacred architecture to its heights is India. This does not mean that India has not given a thought to civil or military architecture. The civil and the military architecture in India, is an extension or modification of the sacred. The basic idea behind creating any building, any man-made structure, is the same.  

Of all the civilizations in the world, one which has taken the sacred architecture to its heights is India. This does not mean that India has not given a thought to civil or military architecture. The civil and the military architecture in India, is an extension or modification of the sacred. The basic idea behind creating any building, any man-made structure, is the same.  

 

== विग्रहाराधना ॥ Image Worship ==

== विग्रहाराधना ॥ Image Worship ==

According to Dharmasutras Devayajna (देवयज्ञः) consisted of putting into fire offerings (of food or at least samidhas or fuel stick) with 'स्वाहा । svaha' uttered after the name of the deities in the dative case (चतुर्थी विभक्तिः)<blockquote>देवेभ्यः स्वाहाकार आ काष्ठात्... (Apas. Dhar. 1.4.13.1)</blockquote>Baudhayana Dharmasutras (2.6.4) and Gautama Dharmasutras (5.8-9), the Devayajna is explained in similar lines. Manu (3.70) also looks upon homa as devayajna.  

According to Dharmasutras Devayajna (देवयज्ञः) consisted of putting into fire offerings (of food or at least samidhas or fuel stick) with 'स्वाहा । svaha' uttered after the name of the deities in the dative case (चतुर्थी विभक्तिः)<blockquote>देवेभ्यः स्वाहाकार आ काष्ठात्... (Apas. Dhar. 1.4.13.1)</blockquote>Baudhayana Dharmasutras (2.6.4) and Gautama Dharmasutras (5.8-9), the Devayajna is explained in similar lines. Manu (3.70) also looks upon homa as devayajna.  

A temple is not just a brick and stone structure. It functions on various other planes than the formal religious one. When a social institution develops around the sacred precincts of a temple, it becomes a ‘Matha’ or an ‘Ashram’. Most of the big temples in ancient and medieval India were part of this bigger entity called Matha. 

A temple is not just a brick and stone structure. It functions on various other planes than the formal religious one. When a social institution develops around the sacred precincts of a temple, it becomes a ‘Matha’ or an ‘Ashram’. Most of the big temples in ancient and medieval India were part of this bigger entity called Matha. 

A Matha is a spiritual establishment of Hinduism, also to be found in Jain and Buddhist traditions. It is a place where sadhus and meditational practitioners following the dharmic code, reside around a temple, living the life of meditation, quiet reflection, with the goal of self-realization. 

A Matha is a adhyatmik establishment of Hinduism, also to be found in Jain and Buddhist traditions. It is a place where sadhus and meditational practitioners following the dharmic code, reside around a temple, living the life of meditation, quiet reflection, with the goal of self-realization. 

The Matha is a centre of learning. It is also a home for many sadhus and spiritual seekers who learn to practice meditation and study Shastras such as Vedas, Upanishads, Agamas and other dharmic scriptures. Great sadhus and scholars reside and meditate in these temples, creating great literature for the benefit of the posterity. 

The Matha is a centre of learning. It is also a home for many sadhus and adhyatmik seekers who learn to practice meditation and study Shastras such as Vedas, Upanishads, Agamas and other dharmic scriptures. Great sadhus and scholars reside and meditate in these temples, creating great literature for the benefit of the posterity. 

== सामाजिकसंस्था ॥ Social Institution ==

== सामाजिकसंस्था ॥ Social Institution ==

The Hindu temple is a vast and complex spiritual, religious, cultural and socio-economic entity. It is many things in one but it is also a socio-economic enterprise. There are many cottage industries going on within a temple, using the produce of its farmlands. The local people are engaged in this micro-economy. They till the land of the temple which is given to them on lease. They grow produce for themselves, the temple and also for selling in the market. The temple combines agriculture, industry and trade, based on indigenous methods. Adam Hardy, the scholar of Hindu architecture does not miss this point:<blockquote>''“The foundation and endowment of temples played a central role in the development of state and society. Temples became social and educational centres, and important economic institutions – landowners, employers, moneylenders and dispensers of charity. They were a canvas for the visual arts, a stage for the performing arts. By the end of this period the great temple complexes in south India could have hundreds of employees, from priests and administrators to masons, dancers, cooks and potters.”''</blockquote>Most of the ancient temples, particularly in south India, celebrate many festivals round the year. For these festivals and for daily worship offered to the deity many articles are needed which are procured from specific sellers or artisans, thus sustaining their livelihood. Therefore, along with priests, sculptors, architects, scholars, musicians, dancers, singers and painters, a temple also needs weavers, goldsmiths, black smiths, garland makers, caretakers of elephants, cows and horses etc. sustaining many different crafts and livelihoods.  

The Hindu temple is a vast and complex adhyatmik, religious, cultural and socio-economic entity. It is many things in one but it is also a socio-economic enterprise. There are many cottage industries going on within a temple, using the produce of its farmlands. The local people are engaged in this micro-economy. They till the land of the temple which is given to them on lease. They grow produce for themselves, the temple and also for selling in the market. The temple combines agriculture, industry and trade, based on indigenous methods. Adam Hardy, the scholar of Hindu architecture does not miss this point:<blockquote>''“The foundation and endowment of temples played a central role in the development of state and society. Temples became social and educational centres, and important economic institutions – landowners, employers, moneylenders and dispensers of charity. They were a canvas for the visual arts, a stage for the performing arts. By the end of this period the great temple complexes in south India could have hundreds of employees, from priests and administrators to masons, dancers, cooks and potters.”''</blockquote>Most of the ancient temples, particularly in south India, celebrate many festivals round the year. For these festivals and for daily worship offered to the deity many articles are needed which are procured from specific sellers or artisans, thus sustaining their livelihood. Therefore, along with priests, sculptors, architects, scholars, musicians, dancers, singers and painters, a temple also needs weavers, goldsmiths, black smiths, garland makers, caretakers of elephants, cows and horses etc. sustaining many different crafts and livelihoods.  

The Hindu temple is a social welfare institution. Every temple runs many social welfare institutions like schools, hostels, hospitals, orphanages, old age homes, develops forests, Goshalas (cow shelters) and other such institutions. 

The Hindu temple is a social welfare institution. Every temple runs many social welfare institutions like schools, hostels, hospitals, orphanages, old age homes, develops forests, Goshalas (cow shelters) and other such institutions. 

== References ==

== References ==