AGAMA SHASTRA PDF

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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Further, the 28 are classified into four classes: The Agama texts make a clear distinction between the worship carried out at his home atmartha and the worship carried out as priest at a temple parartha for which he gets paid.

It combines mantrayogic methods and philosophy Tatva- Mantra samanvaya. The stage higher than that is saamoda where the jiva experiences the joy of obtaining the same form as the Godhead sadaa-Vishnu sa-rupya — associated with Satya.

A sense of devotion envelops the mind and heart when the icon that is properly installed and consecrated is worshipped with love and reverence. It ushers in a sense of duty, commitment and responsibility.

Charya pada, which describes rules and code of conduct for worship. They are said to have come from the mouth of Vishnu Himself. The four rishis are said to have received the cult and knowledge of Vishnu from the first Vikahansa, i. Divya from VishnuMunibhaashita from Muni, sagesand Aaptamanujaprokta from sayings of trustworthy men.

The religious scene shifted from the Yajna mantapa to temple enclosures. Both are equally well accepted. He is regarded as Bhagavan as He is the manifestation of six divine attributes: Vyuha or the categorized form as Vasudeva, Sankarshana, Pradyumnaand Aniruddhawho are brought together in worship and adoration as a complete body of divine power. Towards that end, the worship in a temple takes the aid several streams ideologies and practices.

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Faith and Devotion give the necessary support for the practitioner, to remain perseverant in the path. Vaikhanasa think it is enough if the daily worship is performed once in a day or, if needed be, stretched to six times in a day shat kala puja.

The characteristic Vaikhanasa view point is that the pathway to salvation is not devotion alone; but it is icon-worship samurtha-archana with devotion bhakthi. Vishnu is then worshipped as the most honored guest. This branch has two major divisions Vaikhanasa and Pancharatra. Temple sbastra Shore temple and iconography such as the Nataraja Dancing Shiva are described in the Agama texts.

Most sections of the collection are ancient and are clearly pre- Vedicbut others are dated later. This branch afama two major divisions Vaikhanasa and Pancharatra. The pregnant mother is given a cup of P ayasam with the Vishnu seal in the cup. In addition, the worship routine was rendered more colourful and attractive by incorporating a number of ceremonial services upacharas and also presentations of music, dance, drama and other performing arts.

The rituals followed in worship services each day at the temple also follow rules laid out in the Agamas.

As regards its philosophy, Srinivasa —makhin c. They treat the worship at home as more important than worship at the temple. A few Vaishnava Agamas: The Upanishads are the pinnacles of idealism that oversee all horizons.

This is the faith on which the Agama shastra is based. Purusha symbolized by Kautuka-bera is placed in the sanctum very close to dhruva bhera; Satya symbolized by Utsava-bera processional deity is placed in the next pavilion outside the sanctum; Achyuta symbolized by dhastra oblation too is placed outside the sanctum; and Aniruddhda symbolized by Bali bera to which food offerings are submitted is farthest from the dhruva -bhera in the sanctum. The large immovable image representing Vishnu’s niskala form, ritually placed in a sanctuary and elaborately consecrated; and the smaller movable images representing Vishnu’s sakala form are treated differently.

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However, I think, the most of the present-day Hindu rituals of worship seem to have developed after the establishment of the shasta orthodox schools of Hindu philosophy darshanas.

Welcome To Agama Academy

One of the very informative articles The major thrust of Vaikhanasa texts is to provide clear, comprehensive and detailed guidelines for Vishnu worship. Kashmir Shaivism is a world by it self. Priests today are unable to answer some basic questions about the worship.

Yoga Pada expounds the methods for achieving that, based on Yoga Sastra and the science of consciousness. While rendering worship to the deity the Agamas discarded the Tantric mantras; and instead adopted Vedic mantras even for services such as offering ceremonial bathwaving lights etc. Several studies have been made after the 12th century AD. A Companion To Tantra. A few Sakta Agamas to mention: A very significant change is the integration of Yoga methodology into the rituals.

There are more Jaanapada popular methods of worship than mere Vedic performance of Yajnas. As the complete guide, Agama Shastra plays a very important role in consecration and construction of holy places; most Hindu places of worship follow the tenets of the Agama Shastra. It explains the nature of universe, cause of phenomenal world, creation and dissolution, eternal and transient principles of nature, the nature of self, the philosophy of binding and liberation.

The chronology and history of Agama texts is unclear.

Agama (Hinduism) – Wikipedia

Yoga Pada specifies methods for getting into experience the knowledge that Jnana Pada expounds. It has four parts or padas, jnana, yogakriya and carya. Yogic sadhana is of two forms, Antaranga inner and Bahiranga external.