Sir/Madam,
Very incisive question indeed posed by you. May I add a supplementary
to your question to which also I would invite clarification from
learned members of this group:
Do the Agamas (pAncharAtra or vaikhAnasa) expressly permit
installation ("pratishta") and consecration ("avAhanam") of idols for
human personages?
If the answer is 'Yes' to the above question, and if it is held there
is indeed "sAnnidhyam" (immanence) of personages in idols, then would
there be anything wrong in constructing a temple exclusively for a
human personage (such as a venerable 'achArya' or 'muni' for
instance), getting a "kumbhAbhishEkam" performed for it and throwing
it open for worship by laity and the public at large? Would having
then an "achAryan kOvil" as distinct from a "perUmAl kOvil" be
permitted within the framework of Vedic philosophy and theology?
Kindly clarify.
Thanks and regards,
dAsan,
Sudarshan
--- Veda Venkatesh <veda_venkatesh@xxxx> wrote:
>
> Sri:
>
> Respected Bhagavathas,
>
> I have a doubt regarding the idols of acharyas / alwars that are
> installed in temples. I understand that the shastras say that if
> an idol of God is installed with the required rituals, the idol is
> equivalent to the thirumeni of the Lord. Being omnipresent, of
> course, God is present everywhere at the same time. However, all
> others, being jivatmas and atomic in nature, are they considered to
> be present in the installed idols? if not, why are those idols
> installed? Hope my question is not offensive to anyone.
>
> Respects,
>
> Vedalakshmi
>
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