30 Apr Agama Shastra, a collection of ideas that lays down the rules for worship, temple building, spirituality and rituals, has for long been a guideline for many people. Two kinds of texts, Agama and Tantra are in general grouped under the same to practices, and the subject dealing with those practices is called Tantra Sastra. Sulekha Creative Blog – The Hindu temples are complex institutions. They represent the culmination of social and religious aspirations of a society. Temple is the.

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Kashmir Shaivism is a world by it self. I think dualism cannot be ignored and has a rightful place in our Hindu worship. BuddhistJainaetc.

Gnanananda, who has authored several books on Shilpa Shastra. It is hence pararthaa service conducted for the sake of others.

Agama (Hinduism)

Agama Shastras are not part of the Vedas. Rigveda Yajurveda Samaveda Atharvaveda. Priests, generally, trained in ritual procedures, pursue the service at the temple as a profession. In the Agama texts, ayama Nishkala aspect continues to be projected as the ultimate, even as they emphasize the relevance and importance of the sakala aspect.

It appears to have been a departure from the practice of worship at home, an act of devotion and duty. Even here, each prominent shastga follows its favorite text.

Temple is the focal point in the life of a community and often represents its pride, identity and unity. Scholars note that some passages in the Hindu Agama texts appear to repudiate the authority of the Vedaswhile other passages assert that their precepts reveal agana true spirit of the Vedas. The makings of deities of Gods, consecrating it, performing puja, were all brought under the norms of the Shastras.

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In order to preserve our cultural identity and observe ancient traditions, The Shaiva Agamas are found in four main schools: Mantra is the energy. The various subjects like grammar, etymology, meter, phonetics, poetryanalysis, astronomy – zgamaritual codes, moral codes, shashra organization, and consciousness studies are organized into different texts and arranged in a hierarchy as the ancillary texts of the Vedic discipline.

Temple and archaeological inscriptions, as well as textual evidence, suggest that the Agama texts were in existence by 7th century in the Pallava dynasty era. In nearby Thiruparangunram, this is not the practice. They are in brief: Srinivasa —makhin in his Tatparya chintamani dasa vidha hetu nirupa explains that Brahman paramatman is nishkala devoid of forms and attributes as also s akala with forms and attributes.

A Concise Dictionary of Indian Philosophy: Can you please list temples built according to agama. For example, it specifically describes how to build a temple, including the figurines and statues of deities, but it also agzma guidance qgama proper meditation practices.

Some are Vedic and others non-Vedic. They are Vedic in spirit and character and make use of Vedic mantras while performing the service.

Kapala, Kalamukha, Pasupata, Saiva. The Vaikhanasa texts are characterized by their attention to details of worship-sequences.

Agama – Hindupedia, the Hindu Encyclopedia

Though i am doing poojas daily as come in the mind, a right procedure would help me to understand and do the poojas as precribed With Namaskarams C. It is hence parartha, a service conducted for the sake of others. Ayurveda Dhanurveda Natya Shastra Sthapatyaveda. The peak of Vaishnava devotion is in Dashamaskandathe Tenth Book of the Bhagavata Puranaand in Nalayira Prabhandam the four thousand Tamil verses of the Vaishnava saints, the Alvars; and especially in the thousand songs known as Tiruvaimozhi of Nammalvar.

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The Shaktha Agama prescribes the rules and tantric rituals for worship of Shakthi, Devi the divine mother. For example, Shivagrayogin has emphasized the non-difference or unity of being between the Atman and Shivamwhich is realized through stages which include rituals, conduct, personal discipline and the insight of spiritual knowledge.

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They also do not recite passages from the Tamil Prabandham. It can be viewed as nishkala, formless — absolute; or as sakala having specific aspects. This change spread to other Vaishnava temples particularly in Tamil Nadu.

I am not sure about the historical development of the Agamas. Shastga the Vaikhanasa, Vishnu alone is the object of worship; and that too the pristine Vishnu in his Vedic context and not as Vasudeva or Narayana.

Similarly, the Agamaswhatever is their persuasion, are now primarily concerned with worship in temples.