His order gives some more information on how worship was to be done in those places. He says that deserving persons (yogyaah) must gather at temples and road junctions with rice, eatables, presents and garlands. An obvious reference to offering food to the deities (neivedhya).
This shows that temples had existed and some worship also had happened at road junctions.
Analyzing what importance could be there for road junctions, we have reference to the deities of the junctions, the ‘Chathukka pootham’ mentioned in Silappadhikaram. There were deities of the road junctions and deities of the Directions. These deities had existed in form and appeared before humans in those days. In Silappadhikaram, these deities were said to have left the city when Kannaki took her revenge on the people of the City.
There is a corroboratory verse in Chanakya Neeti that the deities of the village will depart 2,500 years after the start of Kali yuga. . (Chanakya neeti -11-4) This period roughly corresponds to Kannaki’s period. In my opinion, the burning of Madurai by Kannaki is not a dharmic act. The ‘why’ of this will be written at an appropriate context in future. A convoluted dharma came into place at that time and it still continues. The deities of the village (of the road junctions and directions) could not discharge their duties in such a scenario. They have left the earthy plane once for all.
Chanakya also says in that verse that 5000 years after Kaliyuga had started, the Ganga would disappear. 10,000 years after the Kali had started, God will desert the world!
We are lucky that God still resides on earth - is present somewhere around us so that we have some chances of communion with Him. Seeing Him as a dweller within ourselves is a different paradigm. That is a proposition available to us at all times. But getting into communion with Him in physical surrounding is possible for 5000 more years. (We are currently in the 5111th year of Kaliyuga)
The local deities who have once guarded the cities and villages have already left. But God who is the Indweller of all is still present on earth to enable the countless jeevas make a communion with Him for Ultimate Liberation from the cycle of life and death.
One of the ways in which the communion is made is through “vigrahas”
Vigraha means a special embodiment.
The root word is ‘graha’ which means ‘to bind’.
The physical form of Vigraha binds some special features – those of God Himself so that it gives a variety of happiness to the people whom come to it and worship it.
It is the form or rupam which gives all happiness. "vivitha sukham thrushyatE".
Vigraha is a visesha gruham - a special place.
It is not right to translate this word as ‘idol’.
Any form can be an idol.
But Vigraha is an embodiment of special (visesha) features.
We have heard the term 'raamO vigrahavaan dharma'.
Here the word vigraha means embodiment – of dharma.
The embodiment of something can not be done to anything!
For instance iron can be magnetized, but not wood.
There are specific things which ‘bind’ specific characteristics.
This is the basis for choice of the material for making vigraha.
What I have noted here is just one issue.
There are many issues and stipulations right from choice of the material to make the vigraha to the locale where it is housed so that the maximum benefit is obtained by the people.
Science has no idea of these things. But every now and then when we come to know of some scientific revelations, we are able to connect them with temples and wonder how many more of such secrets lie behind the temples and vigrahas.
Our seers have had the knowledge of these secrets and have handed them down. Varahamihira quotes Vasishta as having given the knowledge of vigrahas and how they must be made. In the Ramayana reference given above, it was Vasishta who gave instructions on worship at temples. Only offerings were mentioned, but no mention of other rituals. Perhaps that was an understood issue. He only wanted to make sure of the specific offerings on that occasion.
Varahamihira tells about the material used for making the vigrahas in chapter 60 of Brihat samhita. He gives the benefits accrued to the one who arranged for the consecration of the Vigraha.
Wood or earth :- the king or the one who consecrates this will have long life, strength, wealth and success.
Stone :- Gives more landed property or acquisition of lands or expansion of kingdom.
Gems or precious stones :- (Rahu’s image in Thirunageswaram is perhaps Blue sapphire or Neela mani - Milk turning blue at Rahu-sthalam. )
:- Good for the world at large.
Gold:- Gives good health to the one who consecrated.
Silver:- Gives happiness of family ( childbirth) to the one who consecrated.
With these inputs, we can understand the purpose of construction of temples by kings like Cheran Senkuttuvan and Raja Raja Chozhan in those days.
The Sooriyanaar Koil in Kumbakonam also bears testimony to some purpose like this.
The purpose does not end with the kings who built them. The benefits flow down to the community at large. There is a saying in Tamil “கோயில் இல்லா ஊரில் குடி இருக்க வேண்டாம் ”
It means ‘don’t reside in a place where there is no temple’.
The temple has an expanded boundary enveloping the community around.
All those who come within its area of influence are bound by the special characteristics that have been embodied in the vigraha. The temple thus caters to the well being of a community in addition to enabling the individual get into personal communion with the Lord residing in the vigraha.
The many utsavs, the periodical procession of God going around the town are all well intended methods to reach to the community around. Such being the larger utility of the temple it is necessary and mandatory that we stick to temple rules at all times and in all areas.
PS: The only tallest structure in a community must be the temple Gopuram.
The Kalash acts as the attracting magnet. In those days the temple will be constructed in the middle of the city.
All houses will be built oriented towards the temple so that all can have darshan of the gopuram at any time.
But modernity has dwarfed the temple gopurams.
The loss is to the community.