Makes its presence felt in the Shilpa-Sastra, Architecture. And an icon is meaningful only in the context of a In the context of an icon worthy of worship and such icon has to beĬontained in a shrine. The rituals and sequences of worship are relevant only It says, if an image has to be worshipped, it has to be But it gets related to icons and temple structures ratherĬircuitously. With the attitudes, procedure and rituals of deity worship in the (worship) is the most comprehensive method. The Texts hold the view that Japa, homa, dhyana and Archa are the four methods of approaching the divine and of these, the Archa In due course the Agama came to be accepted as a subsidiary culture ( Vedanga) within the Vedic framework.

It is not therefore surprising that town-planning, civilĬonstructions and the arts occupy the interest of early Agamas. That gave rise to a newĬlass of texts and rituals and coincided with the emergence of the

Incorporating a number of ceremonial services ( upacharas) and also presentations of music, dance, drama and other performing arts. It also brought in the Janapada, the popular celebrations like Uthsavas etc, These ensured larger participation of the enthusiastic devotees.Īgamas tended to create their own texts. Worship routine was rendered more colorful and attractive by Judicious combination of Vedic and Tantric procedures. Was the earliest text of its kind, codified the of worship practices by The Vaikhanasa Vasishnava archana vidhi, which perhaps Of them were conducted within the sanctum away from common view. Predominantly, adopted the Vedic style Homas and Yajnas, which wereĬonducted in open and in which a large number of people participated.īut, the Agamas did not reject the Tantric rituals altogether and some Practices were not a part of the Vedic mode of worship. Such as offering ceremonial bath, waving lights etc. Tantric mantras and instead adopted Vedic mantras even for services While rendering worship to the deity the Agamas discarded the It with the Vedic ceremony of “opening the eyes of the deity with a The Agamas borrowed this practice from the Tantra school and combined Ritual (transferring life into the idol by breathing life into it) but While installing the image of the deity, the Grihya Sutras do not envisage Prana-prathistapana The Agama textsĬombined the rules of the Grihya sutras with the Tantric practices and Image of Vishnu and for conduting other services. Vishhnu-pratishtha kalpa outline certain rite for the installation of an For instance, the Bodhayana shesha sutra and

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