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Oppiliappan List Archive: Message 00168 May 2006

 
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Dear Sri Soundararajan, 
   
  I have heard similar views from other scholars. It is important that 
practising scholars come out and get together to protect the tradition. 
   
  It is in the interest of our tradition if all castes participate in temple 
worship WITHOUT violating the traditional systems laid out by the great sages. 
The effort by M. Karunanidhi may be destructive. We have to be wise to convert 
it in to advantage for the temples and current archaka community. 
   
  Best Regards
  Rajaram V. 
   
   
  rajan s <rajan_ramaswamy@xxxxxxxxx> wrote:
  Dear Swamin
   
  The temple worship is governed by the two agamas namely Vaikanasa and 
Pancharatra.
  THe diferent temples follow different agamas according to their tradition.
  Agamas are smritis as against Nigamas which are vedas which are apurisheya 
i.e not made by individuals.Vaikanasa is claimed to be Sruti.
  The vedas as such do not support idol worship. Hence the agama practices 
especially Pancharatra have been critisised as non-vedic.
   
  Pancharatra agama has been defended by Yamuna as wll as Vedanta Desika aginst 
cricism by advaitis like Sankaracharya and Kumarila Bhatta.
   
  Pancharatra has so many samhitas , the importants ones being Sattvata, 
Jayakhya,Padma.
   
  As to who is quqlified to do worship in temples, the Vaikanasa and 
Pancharatra agamas express different views.
   
  According to Vaikanasa , the priest must be a householder. Upanayana is the 
only ceremony required. He may be trained in Vedas and Shrauta texts.He must be 
a brahmin  as upanayana is insisted ,belonging to vaikanasa families.
   
  According to  Pancharatra texts, the priet may belong to any ashrama except 
Sanyasa.
   
  Pancha Samskara and Chakrabja diksha is necessary for pararta puja meaning 
worshipping for the community. Some Pancharatra texts allow all castes to do 
puja and even women are allowed to do pujas at temples (Vishwamitra Samhita.).
   
  I am quoting from the book Lakshmi Tantra published by Adyar library edited 
by Pandit Krishnamacharya in his introductory chapter.
   
  Karma vak manasaihi samyak bhakthanam paramesware 
  Chaturnam adhikaro  vai prapte dikshakrame sati.
                                                                      (satvata 
aamhita)
   
  Pama samhita restricts this to Brahmanas .
   
  Pararthayajanam kuryu vipra mukhyanukalpayohnaivadhikarino gauna 
dikshasamskara varjitah.
                                   ( charya padah )
   
  I stand to be corrected..
   
  Adiyen Ramanuja dasan
   
  Soundararajan
   
   
   
  .


    
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