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South Indian temples are a lot different from North Indian temples. When we enter into the temple, there are lot of other gods and demi gods inside. Some people go straight to see the 'Moolavar'(the main diety). Some people first see all the other devas and gods whose idols are present surrounding the main diety. I am confused which way to follow. Also I am wondering whether our sacred scriptures have any guidelines for this. What are the rules, do's and don't 's inside a temple. Are there different rules for shaivite and vaishnava temples?

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The temples are constructed as per agamas and even the moortis are made with agama prescribed manner. entry into the temple and moola sthana etc also is done as per agama. After invaders harmed north india most of the places are not following agama strictly and hence the differences between temples. Some differenses are due to regional and cultural influences as well.

The worship of deities in public or at home might be the immediate cause for emergence of Agama traditions.

The Agamas in the present day find their full expression in temple- worship. They form the basis for worship practices at temples, as it exists today. They prescribe the structure and architecture of various kinds of temples, the customs to be followed, the rituals to be performed and the festivals to be celebrated. They in fact cover the entire gamut of activities associated with temples, its activities and its purpose.

41.2. The Agamas deal with all types of worship practices followed either in temples or at home; either in communities or in private; either through image or formless fire or otherwise. The worship in a temple has to satisfy the needs of individuals as also of the community. Agamas accommodate collective worship along with individual worship that is characteristically private when performed at home. The worships that take place in the sanctum and within the temple premises are important; so are the festivals and occasional processions that involve direct participation of the entire community. They complement each other. While the worship of the deity in the sanctum might be an individual’s spiritual or religious need ; the festival s are the expression of a community’s joy , exuberance , devotion , pride and are also an idiom of a community’s cohesiveness .

41.3. The temple worship ritual has two other distinct aspects; the symbolic and the actual which is secondary. The former is the inner worship (manasa puja or antar yajna) of the antaryamin (the inner being) residing in ones heart; and the latter is external worship characterized by splendour, spectacle and an overflow of religious fervour.

The inner worship involving Tantric rituals that takes place in the privacy of the sanctum is more significant than the external worship These are in a sequence such as shudhi (purification of elements), mudras (assumption of appropriate and effective gestures), pranayama (regulation of breath to enable contemplation of the divinity), dhyana (contemplation), soham_bhava (identity of the worshipper with the worshipped), mantra (words to help realize the deity in worshipper’s heart) and mandala (diagrams representing aspects of divinity). In manasa puja, God is the worshipper’s innermost spirit. The worshipper visualizes and contemplates on the resplendent form of the deity as abiding in his own heart.

As regards the external worship it involves several kinds of service sequences (Shodasha Upachara) submitted, in full view of the worshipping devotees, to the personified god who is revered as the most venerated guest and as the Lord of Lords who presides over the universe (lokadyaksha). The services are rendered with gratitude, love and devotion to the accompaniment of chanting of passages and mantras taken from Vedas. The worship routine is rendered more colourful and attractive by presentations of music, dance, drama and other performing arts. These also ensure larger participation of the enthusiastic devotees.

Thus, at the temple, both the Agama worship-sequences and the symbolic Tantric rituals take place; but each in its sphere.

41.4. The worship practices that are followed in the temples are truly an amalgam of dissimilar streams of ideologies and practices. The rituals here are a combination of concepts, procedures and symbolism. Each of these finds its relevance in its own context, without conflict or contradiction. The temple and iconic worship may appear like tantric. However, in practice the worship at temples involves both homa and archa rituals. The Agama mode of worship invariably borrows the mantras from the Vedic traditions along with ritualistic details from Tantric traditions. Vedic mantras are chanted in traditional manner while performing services such as ceremonial bath, adoring the deity with flowers, or waving lights. Apart from that, the Agama practices combine in themselves the elements from yoga, purana and Janapada the popular celebrations where all segments of the community joyously participate with great enthusiasm and devotion. The Janapada includes periodic Utsavas, processions, singing, dancing, playacting, colourful lighting, spectacular fireworks , offerings of various kinds etc.; as also various forms of physical austerities accompanied by sincere prayers.

41.5. You find that temple worship is judicious mix (misra) of: the Vedic mantras and its vision of the divine; the tantric rituals with their elaborate symbolisms; the Agamic worship practices, attitudes and devotion; the discipline of Yoga and its symbolic purification gestures; and, the exuberance and gaiety of folk festivals, processions and celebrations in which the entire community participates with great enthusiasm. All these elements combine harmoniously in the service of the deity and create an integrated Temple –culture.

42.1. That is so far as Agama in general is concerned. In the subsequent parts let’s talk about specific branches of the Agama. In next lets touch upon Vaikhanasa Agama a major branch of the Vaishnava Agama.

Reference

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