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The Hindu Temple v1.c5.s6: B. The Maṇḍala of 81 Squares and the Vāstupuruṣa

The Hindu Temple v1.c5.s6

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B. The Maṇḍala of 81 Squares and the Vāstupuruṣa

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The square of 64 or 81 divisions is occupied by the Vāstupuruṣa. It is his very shape (svarūpa). The square of 81 compartments as explained in the ‘Vāstuvidhāna’ (X. 1-6) is occupied by a picture of the Vāstupuruṣa. His subtle body with its parts, limbs and apertures is interpreted as co-terminous and thus one with the 81 squares of the plan. The coincidence (ib. VIII. 26, 31) of the diagram (yantra = maṇḍala) and of the ‘body’ (śarīra) of the Vāstupuruṣa as one form (rūpa) is more suggestively laid out in the Paramaśāyika than in the Maṇḍūka plan.

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The identification of the ‘body’ of the Vāstupuruṣa which has expansiveness but no tangible volume—with the plan of the Vāstumaṇḍala is an accomplished fact, in the Purāṇas and in Vāstuśāstra. The maṇḍala or yantra on the one hand, the subtle body of man on the other, have each their own place in the Indian methods of concentration and realisation. The maṇḍala, in addition, is replete with magical efficacy, while the subtle body of man is the place of realisation by the practice of the discipline of Yoga. The Vāstumaṇḍala as tabular presentation of the hierarchy of ordered existence is complete without the image of the Vāstupuruṣa. The Paramaśāyika plan, however, neatly identifies the Vāstumaṇḍala and the Vāstupuruṣa.⁸⁰

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⁸⁰ Some of the series of 32 maṇḍalas are altogether without the Vāstupuruṣa. Moreover, assigned to their concentric borders are not the 45 Vedic gods, but in the zones surrounding Brahmā, the gods, men and the demons respectively are allocated.

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The tabular representation (prastara-mārga) in 81 squares accommodates the 32 divinities of the border (p. 32) in entire compartments and avoids the halves of squares in which some of these, and also of the other gods, have to be confined in order to find room in the Maṇḍūka maṇḍala. The fractionless allocation of the Vedic gods on the ‘body’ of the Vāstupuruṣa is effected in the square of 81 compartments. The ‘descent’ of the Vāstupuruṣa to earth, and the settlement of the gods on this Puruṣa, one with him on earth, is represented in the square of 81 parts.⁸¹

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⁸¹ His legend and its meaning are given in part III.

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While the square of 8 represents the order of the celestial world, established and illustrated on earth, by the drawing of the yantra of 64 squares, the square of 9 leads from the subtle body of the microcosm⁸² and its image to the universe, which it encloses. Eight are the Cakras and nine the doors (navadvāra) of Ayodhyā, the microcosm. They are the mind (manas), intellect (buddhi) and the 7 apertures of the body. Nine is the number of Agni, of Fire in its display, and in its essence,⁸³ for eight are the forms of Agni and the ninth is the Fiery essence which has entered, and is its forms. That is Agni's threefold state on earth, in the air and in heaven (Agni, Vāyu, Āditya; Ś.B. VI. 7. 4. 4) throughout all the degrees of manifestation. While this refers to the universe, the macrocosm, it has at the same time its correspondence in man, the microcosm, in whose body the nine immanent breaths (prāṇa) are the "immortal parts" (AV. V. 28. 1; Ś.B. X. 1. 4. 1; Ait. B. I. 4. 20).

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⁸² The term microcosm is used here with reference to the ‘body’, not of man from whom the image is taken, but of the Vāstupuruṣa.

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⁸³ Ś.B. VI. I. 3. 18: Eight forms of Agni; Kumāra (the boy) is the ninth. That is Agni’s three-fold state. The 8 forms of Agni are Śarva, Īśāna, Parjanya, Rudra, Paśupati, Ugra, Aśani, Mahādeva; the ‘Fire’ in water, Sun, rain, etc. Ś.B. VI. 2. I. I. “Prajāpati searched for that boy who had entered into the different manifestations.”

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By drawing the maṇḍala of the Vāstupuruṣa, a rite which is to be repeated, reality is reconstructed whenever a temple is built, so that the Puruṣa may live "in the city in which he sleeps." This is implied in the name Puruṣa explained as Puri-śaya, "one who sleeps in a city" (Yāska, 'Nirukta', I. 13).⁸⁴ It is in this application that the Vāstupuruṣamaṇḍala of 81 squares, the Paramaśāyika plan, is prescribed for the houses of all castes, for the palaces of Rājas and for the Indrasthāna, the temple of Indra⁸⁵ ('Samarāṅgaṇasūtradhāra', XIII. 3).⁸⁶

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⁸⁴ AV. X. 2. 30.

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⁸⁵ Indra, king of gods, is the divine archetype of the Regnum (kṣatra). A. K. Coomaraswamy, 'Spiritual Authority and Temporal Power in the Indian Theory of Government', JAOS. 1942.

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⁸⁶ The 'Mānasollāsa' (II. III. 1. 73-74) which is a 'royal' compendium, only refers to the plan of 81 squares. The original distinction between the plans of 64 and 81 squares is however not maintained in Vāstu-śāstra where architecture other than sacred is dealt with. The 'Samarāṅgaṇasūtradhāra' for example, ch. XIII. 4-5 assigns to all kinds of Prāsādas and Maṇḍapas, the Vāstu of 100 squares and the Vāstu of 64 squares to camps (as residence) of kings, villages, hamlets and cities. The 'Samarāṅgaṇasūtradhāra' deals first with the square of 81 parts, then with that of 100 parts and finally with the squares of 64 parts. The 'Vāsturājavallabha', II. 4, for example, assigns the 64 squares Vāstu to villages, palaces of kings and towns; that of 49 squares to the reconstruction of dilapidated buildings; that of 100 squares to all wells, tanks and ponds, etc. A Vāstu of 1000 parts should be worshipped at the construction of forts and cities, in great 'pūjās' and sacrifices, etc. (II. 25).

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The Paramaśāyika plan is all the time but another aspect of the city of Ayodhyā, which, while it has 8 Cakras, has 9 entrances (dvāra). Number being the primary substance of the universe, 64 and 81, the squares of the Maṇḍūka and Paramaśāyika plan, are the basis on which rests the temple in which the universe has its image, and man his place of transformation.

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