it is better to read the original agama texts.

Instead of trying to share links by some persons who have partially read and formed their own views it is better to read the original agama texts.

They include Vikhanasa books, the commentaries of Vedas by the likes of Sayana and Bhattabhaskara, commentaries on Purana by the likes of Sridhara and on Upanishads and Vedanta by Desika Shankara and Madhva and so on, at least in the minimal way.

The tantric texts of the East Like Calcutta, of the North like Tibet and Kashmir have been unearthed and published with commentaries by many and the pioneer in this filed is Arthur Avlon.. Then the southern Shakta school is spearheaded by the greats like Bhaskararaya, and numerous tantrks of Kerala..

Peripheral links can only impress but serve little purpose for the real seeker.

The works of Kavyakanta Vasishta Ganapathy Muni, Kapali Sahstri etc too can be of great value in original study .

AGAMAS

AGAMAS

Agamas are essentially treatises that prescribe and describe in detail too, the worship of the DivinitY in many specific and definable forms. The Agamas concerning Shiva come under the category of Shivagama, that of Vishnu as Vaishnavagama, concerning Shakthi the Divine mother were termed Shaakta agama, and those relatable ot Ganapathy, Subrahmanya and Surya were grouped as Ganapatya, Kaumra and Saura Agamas. All the six types of temples and worship were existing in India until a few centuries ago. However as time passed, the Ganaptya, Kaumara and Saura strains dwindled in the number of followers and even the worship of those deities merged with the methodology followed by Shiva,Vaishnava or Shatas agamas. Moreover even though Shaktha agama is being practice in some far corners of the country either as Vaamaachaa and/or Dakshnaachaara, at present the predominennt metnodology is to follow either Vaikhansa or Pancharatra in Vishnu-related worsip and four types..Shaiva, Paashupata, Soma and Laakula Agamic methodology relating to Shiva are in vogue currently in Shiv-related worship. If you consider the temple architecture or process of worship and ritual in the current day India, the practice of either Shivagamas in Sahivite shrines and Vishnava Agamas in Vaishnavite shrines would be ubiquitous

jeernodharanam

 

When the course of jeernodharanam and change in vaasthu are effected, and the Baadhaas and weakness of the idol are removed through pariharam, actually the power and intensity of the pratishta increases.. and according to agamas, when the deity is stronger, it would call for more poojas with moolamantram, greater quanitities of naivedyam etc.. Usually we fail in implementing that.. Moreover, the archanas, and naivedyams offered by devotees for their own welfare and mitigation of their durithams do not in anyway increase or enhances the power of the deity.. In fact by personal prayers we are mitigating the strength of the Pratishta.. So in Mahakshetras ( I understand that such practice is available in Palani, Guruvayur Tirupathi etc) at least one or two poojas and offerings and upacharams are offered daily to the deity for the enhancement of the power of the deity.. We find a proliferation of Sankataharachaturthi poojas in Ganapathi temples during the evenings of the Krishna Paksha Chaurthi.. Lot of Paal Payasam and other naivedyams are offered.. But then, these are offered with a prayer that the evils and misfortunes attending the one who offers such pooja should be mitigated. So such pooja does not enhance the chaitanyam of the deity but it only mitigates the power.. And astrologers often prescribe offering to temples to mitigate the bad times of people.. Such offerings never help the deity as such. During brahmotsavams, in our temple, a lot of naivedyam is offered to the deity mainly to compensate for the inadequacy of daily naivedyam. But nowadays we stress more on cultural programs or the song and dance programs of the children of the VIPs in the area, or some sort of histrionics by the VIPs themselves.. The very purpose of Brahmotsavam is defeated in that process.