The recent spate of coordinated attacks on Hindu temples in Bangladesh has once again thrust the issue of the systematic destruction of Hindu religious institutions into sharp focus. Since 1990 alone, over 4,000 temples have been razed by Islamic fundamentalists in Bangladesh, and such attacks have been similarly recorded in Pakistan and Afghanistan. This troubling pattern prompts a critical question: why do fundamentalists target these sacred spaces?
To address this, we must look beyond mere contemporary events and trace the historical trajectory that places temples at the heart of such violence. From the invasion of Mohammad Bin Qasim in 712 AD to the present day, Hindu temples have frequently been subjected to plundering, looting, and desecration. Yet, understanding the full import of these assaults necessitates a deeper appreciation of the significance of temples within Hindu society.
Temples, or Mandirs, are not merely structures; they embody a profound sense of pride, reverence, and tranquility. India’s history is rich with the legacy of awe-inspiring temples, an enduring tradition that stretches back to the ancient times. The art of sculpting these edifices has been integral to Indian architecture, signifying not just religious devotion but also a continuity of cultural and spiritual life. The survival of this civilization through numerous upheavals can be attributed to the central role of temples, which have historically served as pillars of community and sustenance.
In a 1959 interview, the Paramacharya of the Kanchi Kamakoti Peetham, Sri Chandrasekharendra Saraswati Swamigal, elucidated the crucial role of temples in Indian civilization. He reflected on the unique qualities that have allowed Hinduism to endure through the ages, qualities that are embodied in its temples. He underscored – “If Hinduism has survived so long it must be due to some quality unique to it, something that gives it support and keeps it going. No other religion is known to have lasted so long. When I think of our religion I am reminded of our temples. They are not kept as clean as the churches or mosques…. Our sanctuaries are different because they are built of granite. Their foundations laid thousands of years ago still remain sturdy. … These temples still stand as great monuments to our civilization in spite of our neglect of them and our indifference. It is not easy to pull them down. Perhaps it is more difficult to demolish these edifices than it must have been to build them. Our religion, to repeat, is like these temples. It is being supported by something that we do not seem to know, something that is not present in other faiths….This something is varnashrama dharma.”
The significance of temples extends far beyond their spiritual and aesthetic aspects. They have been bastions of social, economic, and cultural life. No village was considered complete without a temple, which played a vital role in community cohesion and welfare. The famous saying, “A place where a deity does not reside is unfit to live in,” underscores the centrality of temples in Indian life. Temples historically managed arable lands, gaushalas (cow shelters), and gurukuls (schools), providing essential services such as free meals to travelers and education to villagers. The high literacy levels observed by British colonizers were due to the widespread presence of these educational institutions.
The temples also served as centres for dispute resolution, artistic training, and community gathering. Even as some of their functions have diminished, temple ponds continue to be crucial sources of water in many villages, illustrating their enduring role in local economies. Temples held the central place in a self-sufficient village economy, integrating agricultural practices, dairy farming, and cultivation of medicinal plants like Tulsi, neem.
Beyond their social and economic roles, Hindu temples are replete with scientific marvels. Each ritual and architectural choice within a temple is steeped in both spiritual and scientific significance. For instance, the garbh-griha, or sanctum sanctorum, is often austere, focusing on internal spiritual processes rather than external ornamentation. The placement of idols and the use of material graphite which is the best conductor of electro-magnetic waves which comes out of the earth are designed to harness and amplify positive energy. The scientific mysteries embedded in temple architecture, such as the precise geographical alignments and acoustical phenomena, reveal a sophisticated understanding of both natural and metaphysical principles.
Consider the Mahakaleshwar Temple in Ujjain, which stands at the intersection of the meridian and the Tropic of Cancer. Before the world turned Eurocentric, meridian was located in India passing through Ujjain and the shrine of Lord Shiva at Mahakaleshwar. The Jagannath Temple in Puri defies wind direction with its flag and its dome casts no shadow, while the Airavatesvara Temple in Kumbakonam produces distinct musical notes from its steps. Similarly, the Brihadeeswarar Temple’s massive Nandi statue reflects sunlight onto the Shiva Lingam, enhancing visibility even in the dark.
Temples like the Panch Bhoota Sthalam in South India are aligned with natural elements, with each of the five temples representing Earth, Water, Fire, Air, and Space. Three out of these five temples, Chidambaram Nataraja Temple, Ekambareswarar Temple, Srikalahasti Temple, built thousand years ago, are positioned exactly aligned at 79 degree, 41 minutes, East in longitude. Other two temples, Thiruvanaikaval Temple is placed at around 3 degree to the south and 1 degree to the west and Thiruvannamalai Temple is placed around midway at 1.5 degree to the south and 0.5 degree to the west of the northern tip of this divine axis. Before the attack of Mohammed Ghajni, the old Jyotirlingam of Somnath Temple was suspended in the air without any support. The hanging pillar of Veerabhadra Temple of Lipakshi, Andhra Pradesh is also a surprise for the world. This clearly establishes the fact that the ancient engineering of these temples, whether in their alignment or their acoustic properties, showcases an integration of spiritual and scientific insights that continues to fascinate and baffle scholars.
In conclusion, the destruction of temples is not merely an assault on religious symbols but a deeper attack on the very fabric of cultural and spiritual life. Temples in Hindu society are not mere edifices of stone and art; they are the very heartbeats of the community. They serve as repositories of cultural memory, spiritual guidance, scientific ingenuity, and religious identity. Their destruction is not just an attack on religious practice but an attempt to sever the threads of a civilization’s continuity and heritage. Therefore, their preservation is essential not only for maintaining religious and civilizational continuity but also for honouring the rich heritage that they embody. In the next column, I would explore the broader socio-political currents including religious zealotry that enable and perpetuate such nefarious acts.
Kumar Piyush Pushkar, Advocate, Supreme Court of India
