M02 Idol Worship and An Introduction To Shakta Saiva and Vaishnava Agamas

National Sanskrit University :: Tirupati Temple Culture and Temple Administration
(Central University)
Temple Administrationराष्ट्रियसस्कतष्ट्िश्वष्ट्िद्यालयः
and Temple Culture
ं ृ
National Sanskrit University :: Tirupati
A Central University established under an Act of Parliament
Online Certificate Programme in
Temple Culture and Temple Administration
Topic
M02 - Idol Worship and an Introduction to Shakta, Saiva and Vaishnava Agamas
By
Prof Rani Sadasiva Murty
Temple Sculptures and Agamas
Dean Academic Affairs, Professor in Sahitya
Idol Worship in Topic
Sakthi, Saiva and Vaishnava
NSU, Agamas
Tirupati
Introduction
▪ Idol Worship in Sakta, Saiva and Vaishnava Agamas
▪ Two types of Worship – Grha Archa and Alaya Archa
▪ Kriya Pada, Charya Pada, Yoga pada and Jnana Pada in Agamas
▪ The Temple Sculpture as a part of Kriya Pada
Topic
Introduction
Important Texts:
Tantras
Agamas
Samhitas
Topic
Introduction
Tantras, Agamas, Samhitas:
Tantra-s, Upatantra-s, Samhita-s, Arnava-s, Yamala-s, Damara-s, Uddala-s,

Uddisa-s, Kalpa-s, Upasankhya-s, Cudamani-s, Cintamani-s, Vimarsini-s
Topic
Introduction
Specific Names of some of the important Texts are:
Saiva Agamas or Tantras Kamika, Yogada, Divya, Karana, Ajita, Dipta,

Sukshma, Sahasra, Asta, Amshubheda, Vijaya, Nisvasa, Svayambhuva,
Vatula, Virabhadra, Raurava, Makuta, Viresa, Chandrahasa, Jnana,
Mukhabimba, Prodgita, Lalita, Siddha, Santana, Sarvodgita, Kirana etc., are
some of the most authentic Saiva Tantra texts.
Topic
Introduction
Shakteya Tantras:
Trailokya Mohana Tantra, Sammohana Tantra, Sarada Tilaka Tantra, Prapanchasara

Tantra, Kamakhya Tantra, Yogini Hrdayam, Tara Mahavidya, Bagala Mahavidya, Bharavi
Tantra, Paramaba Mahavidya, Rajamatangi Mahavidya, Bhuvaneshvari Mahavidya,
Kularnava Tantra, Renuka Tantra, Kulachudamani Tantra, Saundarya Lahari, Sri Lalita
Sahasranama Stotra, Mundamala Tantra, Todala Tantra, Devi Yamala, Kankalamalini
Tnatra, Mahakala Samhita, Kalajnana Tantra, Kumari Tantra, Siddhalahari Tantra,
Kamakalavilasa, Kamadhenu Tantra,
Topic
Introduction
Shakteya Tantras:
Samaya Tantra, Mahanirvana Tantra, Matrikabheda Tantra, Mantra

Mahodadhi, Mantra Muktavali, Mantra Kamalakara and many other texts
are related to Shakti Tantras.
Topic
Introduction
Vaishnava Tantras:
75 Tantra-s, 205 Upatantra-s, 20 Kalpa-s, 8 Samhita-s, 1 Arnavaka, 5 Kaksaputi-s,

8-Cudamani-s, 2 Cintamani-s, 2 Uddisa-s, 1 yamala, 5 Purana-s, 3 Tattvabodha -
vimrsini-s and 2 Amrtatarpana-s. Further there are differences such as
Pancharatra Samhitas and Vaikhanasa Agamas and Samhitas etc according to
differences in sub-schools.
Topic
Introduction
Pancharatra Samhitas:
Ahirbudhnya Samhita, Ishvara Samhita, Kashyapa Samhita, Jayakhya Samhita,

Naradiya Samhita, Parama Purusha Samhita, Paadma Samhita, Paarameshvara
Samhita, Purushottama Samhita, Paushkara Samhita, Brhadbrahma Samhita,
Bharadvaja Samhita, Maraknadeya Samhita, Lakshmi Tantram, Vishvamitra Samhita,
Vishvaksena Samhita, Vishnu Tilakam, Vishnu Samhita, Sandilya Samhita, Shri
Prashna Samhita, Sanatkumara Samhita, Satvata Samhita, Narayana Samhita,
Aniruddha Samhita, Agastya Samhita, Parama Samhita and Parashara Samhita are
some of the popular Pancharatra Texts.
Topic
Introduction
Vaikhanasa Agamas:
Khiladhikara, Kriyadhikara, Vasadhikara, Manadhikara, Niruktadhikara,

Prakirnadhikara, Archanadhikara, Yajnadhikara, Varnadhikara and Puradhikara
are the 10 works of the Sage Bhrugu.
Jaya Samhita, Ananda Samhita, Samjnana Samhita, Vira Samhita, Vijaya Samhita,
Vijita Samhitsa, Vimala Samhita, Jnana Samhita and Vimanarchana Kalpa are
nine works written by the sage Marichi.
Samurta Archana Adhikara or Atreya Tanta, Purva Tantra, Vishnu Tantra and
Uttara Tantra were written by the sage Atri.
Topic
Introduction
▪ Satya Kanda, Tarka Kanda, Jnana Kanda, Santana Kanda and Kashyapa
Kanda are the five books written by the Sage Kashyapa.
▪ All these are the texts of Vaikhanasa school.
Topic
Introduction
Ganpatya Tantras:
50 Tantra-s, 25 Uapatantra-s, 2 Purana-s, 3 Sagara-s, 3 Darapana-s, 5 Amrta-s,

9 Kalpaka-s, 3 Kakshaputi-s, 2 Vimarsini-s, 2 Tattva-s, 2 Uddisa-s, 3
Cudamani-s, 3 Cintamani-s, 1 Damara, 1 Chandrayamala and 8 Pancharatras
are the texts of Gapatya School.
Topic
Introduction
Saura Tantras
What so ever may be the name the contents of each of these types of texts is
nearly similar.
Topic
Introduction
Subject Matter of the Samhitas:
▪ All the Agama or Tantra or Samhita Texts generally the following matters
are dealt with.
▪ The Construction of Temples
▪ The Features and Measurements of the Idols
▪ Process of Consecration of the Deities
Topic
Introduction
▪ Methods of Worship
▪ Festivals
▪ Atonements
▪ Philosophic Aspects
▪ Of all these matters Methods of Worship or Archna or Archa are most

important. All other things are just for the sake of Archana only.
Topic
Introduction
Two types of Worship – Grha Aracha and Alaya Archa
▪ Aracha is a Sanskrit word for its English equivalent Worship. God or

Goddess whether as Vishnu or Siva or Sakti or as any other God or
Goddess has two forms. Nishkala Murti and Sakala Murti.
Topic
Introduction
▪ Nishkala Murti is Formless. Just like the Cream in Milk or Oil in Sesame
seed or Fragrance in a Flower, or Juice in a Fruit or the Fire in Fire wood
the Nishkala Murti is invisible, inherent and all pervasive.
Topic
Introduction
▪ Just like the Cream, Oil, Fragrance, Juice and Fire are visibly manifested if the
form of the God or Goddess is visible it is the Sakala Murti of the Deity.
▪ Sakala Murti means one who has all the required aspects of effulgence to
appear with form.
Topic
Introduction
▪ The process of worshiping a Sakala Murti is twofold i.e.

Worshiping at home and Worshiping at Temples.
Topic
Introduction
▪ Home-worship is for personal elevation and Temple-worship is for the
wellbeing of the entire human world and universe.
▪ Accordingly there is a great variation in the process also. Agamas are the only
texts to be consulted to learn all those temple practices.
▪ In all the Agamas the subject matter is divided into the following four types for
the convenience of the practitioners for a clear and perfect understanding sake.
Topic
Introduction
▪ To add further these texts with such details have become perfect
sources for being consulted in clarifying all types of doubts of
the people.
Topic
Introduction
▪ Kriya Pada, Charya Pada, Yoga pada and Jnana Pada in Agamas
▪ The entire subject matter of the Agamas of all sects of worship is

divided into four sections by names Kriya Pada, Charya Pada,
Yogapada and Jnana Pada.
Topic
Introduction
▪ The first two padas - Kriya, "external worship," and Chariya, "good
conduct," - include all the details of personal home life, house planning,
town planning, personal worship in temples, the architectural plans for
temples and sculpture as well as the intricacies of temple puja.
Topic
Introduction
▪ The final two padas - Yoga, "internalized worship and union," and Jnana,
"enlightened wisdom," - vividly describe the processes and stages of kundalini
yoga and the Cod-like cosmological and philosophical vistas reached when
Sivahood is attained.
▪ In the actual texts, the padas are ordered with jnana first, yoga second, then
kriya and chariya - unfurling from a God-state to a human state.
Topic
Introduction
Kriya Pada
▪ Kriya Pada deals with the religious aspect such as temple construction,
domestic and temple rituals, pilgrimage.
▪ It also gives procedures of worship, ritual codes and the ingredients of

worship.
▪ Before learning the temple construction details it is essential to know about

the temple procedures of worship.
Topic
Introduction
▪ As far as these procedures are concerned the texts like Archana Tilaka,
Archana Navanita, Srimadbhagavadaradhana Chandrika, Vimanaarchana
Kalpa etc. are some important texts to be known and practice.
▪ Usually the temple worship is offered either six times or three times a day. In
the daily worship there are 32 services being offered to the Deity.
Topic
Introduction
▪ These 32 services are technically called Bhogas and are classified into Six
groups and each group is called an Asana. The following are the six Asanas
with different Bhogas in each.
▪ Mantra Asana, Snana Asana, Alankara Asana, Bhojya Asana, Yatrasana And
Sayana Asana.
Topic
Introduction
Mantra Asana:
▪ Asana (Offering a seat), Svagata (Welcoming), Anumana (Requesting the

Deity to accept the Bhogas), Padya (Offering water through Conch to wash
feet) and Acamana (Offering water for drinking) are the five Bhogas of
Mantrasana.
Topic
Introduction
Snana Asana:
▪ Pushpam (Offering flowers and garlanding), Gandham (offering Sandal paste),

Dhupam (Offering fragrant smoke), Dipa (Lighting the lamp), Arghya
(Showing water in a little small dish keeping at the eye level of the Deity),
Achamanam (Offering water for swallowing three times) and Snana (Bathing)
are the 7 Bhogas of this Snana Asana.
Topic
Introduction
Alankara Asana:
▪ Vastrottariya (Offering and garments), Pavitram (Offering a ring made up of

Bent Grass), Abharanams (Offering Ornaments), Padyam (water for washing the
feet), Achamanam (Offering water for swallowing three times) Pushpam
(offering flowers and garlands), Gandham (offering Sandal paste), Dhupam
(Offering fragrant smoke) and Dipa (Lighting the lamp) are the 11 bhogas of
Alankara Asana.
Topic
Introduction
Bhojya Asana:
▪ Havis (five types of food named Shuddhanam, Payasam, Krsaram, Galyam and
Yavakam for offering in the name of Naivedyam), Paniyam (offering water for
drinking), Achamanam (offering water for swallowing three times) and
Mukhavaasa (offering Tambulam with Betel leaves, Nut powder and calcium)
are the Four Bhogas of Bhojya Asana.
Topic
Introduction
Yatrasana:
▪ Bali, Pranama, Dakshina, Pushpanjali and Stuti are the five Bhogas of
Yatrasana.
▪ Thus these 32 Bhogas or Upacharas or services are commonly offered three

times in Morning worship, Midday Worship and Evening Worship also.
Topic
Introduction
Sayana Asana:
▪ This is the last of all services in the daily ritualistic services to the Deity.
The Deities along with their spouse are sent to the Sayana Mandiram for
sleeping.
Topic
Carya Pada
▪ Carya Pada contains the austerity, code of conduct, regulations to be
followed during Diksha. As far as the austerities and code of conduct are
concerned the principles to be followed by the care takers of the temple,
the priests and the devotees are very clearly and in detail are mentioned in
the Agama Texts. The members of the Temple trust should not expect any
personal gains or benefits from the temple. The priests should have the
thorough knowledge of Agamas and should possess all required qualities
of being a priest as laid down in the Agama texts.
Topic
Yoga Pada
▪ Yoga Pada specifies methods for getting into experience the knowledge
that Jnana Pada expounds.
▪ It contains the procedures to be followed, through which the individual

consciousness can be united with the eternal consciousness whose nature
is infinite bliss.
Topic
Yoga Pada
▪ Yogic sadhana is of two forms, Antaranga (inner) and Bahiranga (external).
Their purpose is to purify one’s mind, words and deeds.
▪ One can bring about the evolution of the entire being through these two
kinds of practices, through which the divine principle that pervades
existence is realized.
Topic
Yoga Pada
▪ The purpose of Tantra Sastra is not to simply realize the divine, but to make
life an instrument of the divine, to make every action follow the divine will.
▪ That is affected when the individual consciousness is united in the eternal

consciousness.
Topic
Yoga Pada
▪ Yoga Pada expounds the methods for achieving that, based on Yoga Sastra and
the science of consciousness. Yoga is of different kinds like Laya, Kundalini
and Mantra.
▪ The primary emphasis of Tantra Sastra is Kundalini Yoga, and the secondary
emphasis is on Mantra Marga that forms basis for invoking the energy
required for pursuing Kundalini Yoga.
Topic
Yoga Pada
▪ Faith and Devotion give the necessary support for the practitioner, to
remain perseverant in the path.
▪ Yoga aspects mentioned in the Shakta agamas need a special emphasis here.
Topic
Yoga Pada
Topic
Yoga Pada
▪ The Saktism took its basic material from Advaita and Sankhya for its
Jnanapada.
▪ Similarly it relied upon Yoga for the practical purpose of rousing Kundalini.
▪ For the purpose of the liberation of Jiva from the bondage of Prakrti, then
Kundalini (The Serpent Power) which is lying coiled in the Muladhara Chakra
of the human body has to start its journey.
▪ Passing through the rest of the Chakras Svadhisthana, Manipura, Anahata,

Visuddha and Ajna Chakra finally it should reach the Sahasrara Chakra.
Topic
Yoga Pada
▪ To achieve this the aspirant has to cling to Nadanuisandhana Yoga.
▪ There is a very beautiful sloka in Bodhanandayogadarsana that explains the process in a very
brief and lucid manner.
Kulanganaisapyatha rajavithim pravisya sanketagrhantaresu, Visramya visramya parena
pupmsa sangamya sangamya rasam prasute.
▪ The word ‘Kula’ refers to the Pure Consciousness - Para Siva. His Angana – the Spouse Sakti
in the form of Kundalini enters the Royal Path – the Path of the Six Cakras, passes through the
Sanketa gruhas (The Six Cakras) by piercing them with the power of Anahata Nada.
Topic
Yoga Pada
▪ Parena Pupmsa sangamya – having united with the Para Siva in the ‘Sahasrara
Sthana’, Rasam Prasute –It produces the stream of bliss that takes Jiva back to his
true state of Pure Consciousness.
▪ In this process ‘Mantra’ has a very important role to play. In the Saktism
‘Mantra’ is not just a composition of syllables.
▪ It is the phonetic embodiment of the Goddess. In a Mantra, Cit Sakti (the power
of Consciousness) permeates with full force. Mantra, therefore, is capable of
supplying required energy in the form of Nada to break the outer shell that
obstructs the path of Kundalini.
Topic
Yoga Pada
▪ This process is called Mantra Chaitanya. The initially originated Nada

through constant recital of Mantra gradually assumes the form of Akhanda
Nada that in turn leads to illumination of Kundalini.
▪ Thus Yoga Pada describes the practical utility of Yoga in the Realization of
Pure Consciousness.
Topic
Jnana Pada
▪ Jnana pada deals with worldview and spiritual philosophy. 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 Jnanapada of Shakta schools also is very interesting and deals

with 36 Principles while Vaishnavism deals with 26 principles.
Topic
Jnana Pada
▪ Both these streams are so much indebted to Sankhya system of philosophy as far
as the 36 or 26 principles are concerned.
▪ But both the streams have their respective convenience in interpreting the
Sankhya principles as per the necessity of those schools.
▪ Here the Jnanapada aspects of Sakta school are narrated for understanding and
appreciating the Agamic approach of these principles.
Topic
Jnana Pada
▪ Jnana aspect of Tantras deals with the essential principles that constitute or
govern the visible universe.
▪ These principles are technically called ‘Tattvas’. The term ‘Tattava’ is derived
from the verbal root ‘Tan’- which means to spread or pervade.
▪ The all-pervasive Prime principle is TAT or the Pure Consciousness. ‘Tasya

Bhavah/Dharamh-Tattavam’. So its traits are called Tattvas.
Topic
Jnana Pada
▪ These Tattvas are thirty six in number. Tantras take these concepts from the
Vedanta and Sankhya systems.
▪ But necessary changes are made in their definitions and also in their
interpretation in a suitable manner to the Tantra context.
Topic
Jnana Pada
▪ The thirty six Tattvas of Sakta Darsana are classified into three major
groups as Siva Tattva, Vidya Tattva and Atma Tattva.
▪ Out of these three, the Siva Tattva covers ‘Siva’ and ‘Sakti’ principles that
represent ‘Ananda’svarupa.
▪ In the Vidya Tattva that is ‘Cit’svarupa, there are three principles ‘Sadasiva’
‘Isvara’ and ‘Suddhavidya’.
Topic
Jnana Pada
▪ The third one ‘Atma Tattva’ covers the rest of the thirty one principles from
Maya to Prthvi and represents ‘Sat’ svarupa.
▪ Thus, these three Major Tattvas represent from lower to higher the three
aspects ‘Sat’-the existence; ‘Cit’-Consciousness and ‘Ananda’-The Bliss
Inexplicable.
Topic
Jnana Pada
▪ Siva Tattva: This ‘Siva’ principle is the Prime Principle in the Sakta School.
“Parama Siva” in the Saktism is the Pure Consciousness and equal to the
“Nirguna Brahma” of Vedanta.
▪ When this “Parama Siva” in the beginning of the creation gets the first
determination to create by thinking “May I be born into multitude” (Bahusyam
prajayeyam), the Power of Will (Iccha Sakti) comes out.
Topic
Jnana Pada
▪ That Parama Siva with first self-motivated determination is called “Siva
Tattva”.
▪ Here “Siva” is with Sakti i.e. Iccha Sakti his own Nature. From Iccha Sakti, the
first aspect of Sakti, Jnana Sakti arises.
▪ From the Jnana Sakti Kriya Sakti comes out. With these three aspects “Sakti”
comes into existence.
Topic
Jnana Pada
‘Yadayamanuttaramurtirnijecchayaa’ khilamamidam jagatsrastum, Spanpdate sa

spandah prathamah sivatattvamucyate tajjnaih. - Sattrimsattvsandoha.
Topic
Sakti Tattva
▪ The Sakti is also Consciousness only as it is the very essential Nature of
Siva.
▪ Sakti before her manifestation is in Siva in dissolved state with all universe
in germ form containing in her. Hence she is called
‘Prapancavasanarupasaktirityabhidhiyate’.
▪ While Siva is the Prakasa rupa that is the form of effulgence, Sakti is
Vimarsarupini.
▪ As it is not possible to know one’s own face without a mirror it is not

possible for Siva to know Himself without Sakti.
Topic
Sakti Tattva
▪ Moreover the relation between Siva and Sakti is like that of honey and
sweetness or that of the Moon and the Moonlight. She is identical with him.
▪ So, if Siva is Sat Sakti is Sati, if Siva is Cit Sakti is Citi and if Siva is Ananda Sakti
is Paramananda Lahari. If Siva is Brahman she is Brahmamayi.
▪ In this regard Mahanirvana Tantra says that the Siva-Sakti relation is neither
Advaita (Non-Dual) not Dvaita (Dual).
▪ It is Davaitadvaitavivarjita (being neither Non-Dual nor Dual; it is beyond

countable limits of numerals.
Topic
Sakti Tattva
Sadasiva Tattva:
▪ The Siva who could know Himself with the help of Sakti acquires Ahamta (I-
Consciousness or Self Consciousness) . Such non-subjectified Ahamta is called
Sadasiva Tattva. This is Nadasakti. Parahanta, Purnahamta and Sadakhya are its other
names.
Svecchasaktyudgirnam jagadatmataya samasadya,
Nivasan nikhilanugraniratah sadasivo’bhihita. Shattrimsattattvasandoha-3
▪ Having seen the universe which emerges from His will when Siva considers it as His
own self He is called ‘Sadasiva’.
Topic
Sakti Tattva
Isvara Tattva:
Visvam pascat pasyan idantaya nikhilamisvaro jatah.
On seeing the Universe who appreciates it as ‘THIS’ (Idam) that Siva

aspect is Isvara.
Topic
Sakti Tattva
Isvara Tattva:
▪ Brahma (The Creator), Vishnu (The Sustainer) and Rudra (The Destroyer) are
the three manifestations of Isvara.
▪ While ‘Sadasiva’ is known as Ahamta, Isvara is known as Idanta. Isvara is called

‘Bindu’. While Isvara is the opening of the eyes of “Siva-Sakti”, Sadasivva is the
closing of the eyes of “Siva-Sakti”.
Topic
Sakti Tattva
Suddhavidya Tattva:
▪ This is the realm of Pure Knowledge and principles. Here Isvara and
Sadasiva consider each other identical (Samanadhikaranyam ca sadvidya
ahamidam dhiyah). Up to this principle, the five principles are the
constituents of the Path of the Pure Knowledge or Consciousness
(Suddhadhvan).
Topic
Sakti Tattva
Maya:
▪ This is the beginning of the Impure Path (Asuddhadhvan). By which function

al the beings in the creation consider themselves different from Isvara that
principle is Maya.
(Yaya varttya Isvaramsajatanikhilajivaganamadhye bhedajnamutpadyate saiva

maya).
▪ This is the conditioning principle of Jiva.
Topic
Sakti Tattva
Five Principles:
▪ Avidya (Limited Knowledge), Kalaa (Limited power of action), Raga

(Limited contentment or the state of yearning), Niyati (Spatial limit)
and Kaala (Limited time)- These five principles are the five
Kancukas of Jiva (The Individual Self).
Topic
Sakti Tattva
Jiva:
▪ Jiva is the Consciousness with un manifested Sakti. Jiva has three bodies
Sthuladeha (Gross body), Sukshma Deha (Subtle body) and Karana Deha
(Causal body).
▪ He has five kosas Annamaya, Pranamaya, Manomaya, Vijnanamaya and

Anandamaya Kosas and three states of Consciousness : Jagrat (wakeful),
Svapna (dream) and Sushupti (Deep sleep) states.
Topic
Sakti Tattva
▪ This Jiva is conditioned by the earlier five kanchukas due to Maya. Here
having become captive Isvara becomes Purusha.
▪ 13 to 16 : Prakrti, Manas, Buddhi and Ahamkara
▪ Prakrti is the confronting principle. It binds Purusha with its three

Gunas – Sattva, Rajas and Tamas. This Prakrti is the equilibrium state of
the three Gunas. It is also called Chitta in Saktisim.
Topic
Sakti Tattva
Sattvarajastamogunatrayasya samyavastha prakrti. Cittaparaparyayam

trayaodasam tattvamidam. Saktadarsanam p. 97.
Topic
Sakti Tattva
Manas (Mind)
Rajogunapradhanam sankalpahetuh manah caturdasam tattvam.
▪ Mind is principle which synthesizes the sense data is called Manas. It is born out of Rajas
predominant over Sattva and Tamas.
Buddhi (Intellect)
Sattvapradhanam niscayahetuh pancadasam tatvam.
▪ Buddhi or Intellect is the determiner and it is born from Sattva when it is predominant
over Rajas and Tamas. This is the Sixteenth principle.
Topic
Sakti Tattva
Ahankara (Ego)
Tamah pradhanamantah karanam vikalpakaranam sodasatattvam.
▪ Ahankara is the principle of individuation. It differentiates one from the other.
Thus causes multitude. When Tamas dominates the other two Gunas this is
born. This is the sixteenth principle.
▪ Buddhi, Ahankara and Manas represent the three psychological aspects of
knowing, willing and feeling respectively.
▪ 17 to 21 are the five sensual organs i.e. srotra (principle of ear), tvak (skin),
caksu (eye),jihva (tongue) and ghrana (nose).
Topic
Sakti Tattva
▪ The Principles from 22nd to 26th are the five Motor organs: Vak (speech), Pani
(hands), padau (feet), Payuh (excretal organ) and upasthah (the organ of
generation).
▪ 27th to 31st principles are the five subtle elements or the five worldly objects
i.e.Sabdah (Sound), Sparsah (Touch), Rupam (Colour), Rasah (Taste) and
Gandhah (Smell).
▪ 32nd to 36th principles are the five gross elements – Akasa (space), Vayu (air),
Tejas (fire), Jala (water) and Prthvi (Earth).
Topic
Sakti Tattva
▪ This is the metaphysical status of Saktism. Unlike Advaita, the Sakadvaita
accepts the reality of creation, bondage, liberation and scriptures which teach
the way for liberation.
▪ It supports the reality of Upasana and recommends it as a prerequisite for Jnana.

Wherever Reality prevails Consciousness prevails there.
▪ But when its power or Sakti is manifested it is Paramasiva or the Pure

Consciousness. If the Sakti is unmanifested such Consciousness is Jiva.
Topic
Sakti Tattva
▪ This phenomenon differentiated the domain of the thirty six principles into two
as Suddhadhva (the domain of Pure Consciousness) and the Asuddhadhva
(the domain of the impurity) where the Consciousness is devoid of his essential
Sakti being bound by the three attributes of Prakrti.
▪ The bondage of Prakrti throws him (Jiva) into the unfathomable ocean of
sufferings.
Topic
Sakti Tattva
▪ Such Jiva reaches the state of a beast. Hence Jiva is

called Pasu. As long as he is without the Sakti in its full
manifestation he remains a Pasu only.
Topic
The Temple Sculpture as a Part of Kriya Pada

▪ The Temple Architectural matters presented in the ancient Indian Agama and
Tantra texts are of high technical and scientific value.
▪ Right from the selection of the soil till the process of Idol Consecration at
every stage there is a systematic approach in the Agamic Architecture.
▪ In the temple Architecture the following are some salient features having
sufficient importance.
Topic
▪ Fixing the Village or City Vastu
▪ Fixing the places for the temples of different deities in a village or a City
▪ Soil selection
▪ Fixing the 64 pada or 81 pada or 100 pada vastu as per the size of temple
▪ Designing the Temple lay out
Topic

▪ Vastu rituals for building the construction of temple
▪ The selection of stones for carving the idols, Vimanas, Mantapas, Pillars,
Roofs, Compound walls etc.
▪ Till the consecration process all architectural preparations
▪ Jirnoddhara Chapter
▪ Binding process in the Agamas are all very interesting.
Topic

M02 Idol Worship and An Introduction To Shakta Saiva and Vaishnava Agamas

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M02 Idol Worship and An Introduction To Shakta Saiva and Vaishnava Agamas

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National Sanskrit University :: Tirupati Temple Culture and Temple Administration

▪ Two types of Worship – Grha Archa and Alaya Archa

▪ The Temple Sculpture as a part of Kriya Pada

Tantras, Agamas, Samhitas:

Tantra-s, Upatantra-s, Samhita-s, Arnava-s, Yamala-s, Damara-s, Uddala-s,

Saiva Agamas or Tantras Kamika, Yogada, Divya, Karana, Ajita, Dipta,

Trailokya Mohana Tantra, Sammohana Tantra, Sarada Tilaka Tantra, Prapanchasara

Samaya Tantra, Mahanirvana Tantra, Matrikabheda Tantra, Mantra

75 Tantra-s, 205 Upatantra-s, 20 Kalpa-s, 8 Samhita-s, 1 Arnavaka, 5 Kaksaputi-s,

Ahirbudhnya Samhita, Ishvara Samhita, Kashyapa Samhita, Jayakhya Samhita,

Khiladhikara, Kriyadhikara, Vasadhikara, Manadhikara, Niruktadhikara,

▪ All these are the texts of Vaikhanasa school.

50 Tantra-s, 25 Uapatantra-s, 2 Purana-s, 3 Sagara-s, 3 Darapana-s, 5 Amrta-s,

▪ The Construction of Temples

▪ The Features and Measurements of the Idols

▪ Process of Consecration of the Deities

▪ Of all these matters Methods of Worship or Archna or Archa are most

Two types of Worship – Grha Aracha and Alaya Archa

▪ Aracha is a Sanskrit word for its English equivalent Worship. God or

▪ The process of worshiping a Sakala Murti is twofold i.e.

▪ The entire subject matter of the Agamas of all sects of worship is

▪ It also gives procedures of worship, ritual codes and the ingredients of

▪ Before learning the temple construction details it is essential to know about

▪ Asana (Offering a seat), Svagata (Welcoming), Anumana (Requesting the

▪ Pushpam (Offering flowers and garlanding), Gandham (offering Sandal paste),

▪ Vastrottariya (Offering and garments), Pavitram (Offering a ring made up of

▪ Thus these 32 Bhogas or Upacharas or services are commonly offered three

▪ It contains the procedures to be followed, through which the individual

▪ That is affected when the individual consciousness is united in the eternal

▪ Passing through the rest of the Chakras Svadhisthana, Manipura, Anahata,

▪ This process is called Mantra Chaitanya. The initially originated Nada

▪ The Jnanapada of Shakta schools also is very interesting and deals

▪ The all-pervasive Prime principle is TAT or the Pure Consciousness. ‘Tasya

‘Yadayamanuttaramurtirnijecchayaa’ khilamamidam jagatsrastum, Spanpdate sa

▪ As it is not possible to know one’s own face without a mirror it is not

▪ It is Davaitadvaitavivarjita (being neither Non-Dual nor Dual; it is beyond

Visvam pascat pasyan idantaya nikhilamisvaro jatah.

On seeing the Universe who appreciates it as ‘THIS’ (Idam) that Siva

▪ While ‘Sadasiva’ is known as Ahamta, Isvara is known as Idanta. Isvara is called

▪ This is the beginning of the Impure Path (Asuddhadhvan). By which function

(Yaya varttya Isvaramsajatanikhilajivaganamadhye bhedajnamutpadyate saiva

▪ This is the conditioning principle of Jiva.

▪ Avidya (Limited Knowledge), Kalaa (Limited power of action), Raga

▪ He has five kosas Annamaya, Pranamaya, Manomaya, Vijnanamaya and

▪ 13 to 16 : Prakrti, Manas, Buddhi and Ahamkara

▪ Prakrti is the confronting principle. It binds Purusha with its three

Sattvarajastamogunatrayasya samyavastha prakrti. Cittaparaparyayam

▪ It supports the reality of Upasana and recommends it as a prerequisite for Jnana.

▪ But when its power or Sakti is manifested it is Paramasiva or the Pure

▪ Such Jiva reaches the state of a beast. Hence Jiva is

The Temple Sculpture as a Part of Kriya Pada

The Temple Sculpture as a Part of Kriya Pada

▪ Fixing the Village or City Vastu

▪ Designing the Temple lay out

The Temple Sculpture as a Part of Kriya Pada

▪ Till the consecration process all architectural preparations

▪ Binding process in the Agamas are all very interesting.

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