“The Agamas, it is said, aim at a happy synthesis of the spiritual experiences of the Vedic hymnists, the philosophic content of the Upanishads, and again, the sacrificial rituals of the Brahmanas.”
“To guide the architects and sculptures, the administrators and archakas expert knowledge is necessary. The agamas supply this knowledge and help in the renovation and reconstruction of temples. Besides, from a historical point of view, the agamas also help the study of the architecture and sculpture of the existing temples, helping us to understand their age, their classification, the different styles of construction, the disposition of the various sub-temples therein, the conduct of temple worship and festivals according to the different historical periods, ceremonies like consecration etc. The plan of the temple, the layout with reference to local traditions and legends, the position of the very many sub-temples inside the walls with reference to available space, their size, the very construction including repairs and renovation, consecration, the forms of the deities, daily modes of worship, worship on special occasions, monthly and annual festivals, celebrations by individuals, the functions of the priests and their training, the temple tank, temple music and dance, flower garden, food arrangements – all these are regulated by the agamas. An elastic but effectively restraining code is indeed necessary in the temple, which is a public institution, dedicated to the welfare of a changing and developing society in order that it does not become a mere jumble of many incongruous and inharmonious parts, and to prevent any straying away from the original concepts of rituals and worship. Such a code was one aspect of the agamas, namely the Kriya and the Charya pads. The Vidya or Jnanapada was a deeper code which supplied the spiritual force and santion for all these externals. The Yoga pada, we should say, was more individualistic in character, in the nature of a spiritual discipline for the pious worshipper and the religious minded people and the earnest seeker after Truth.” (Arunachalam 1983, p.57)
“To guide the architects and sculptures, the administrators and archakas expert knowledge is necessary. The agamas supply this knowledge and help in the renovation and reconstruction of temples. Besides, from a historical point of view, the agamas also help the study of the architecture and sculpture of the existing temples, helping us to understand their age, their classification, the different styles of construction, the disposition of the various sub-temples therein, the conduct of temple worship and festivals according to the different historical periods, ceremonies like consecration etc. The plan of the temple, the layout with reference to local traditions and legends, the position of the very many sub-temples inside the walls with reference to available space, their size, the very construction including repairs and renovation, consecration, the forms of the deities, daily modes of worship, worship on special occasions, monthly and annual festivals, celebrations by individuals, the functions of the priests and their training, the temple tank, temple music and dance, flower garden, food arrangements – all these are regulated by the agamas. An elastic but effectively restraining code is indeed necessary in the temple, which is a public institution, dedicated to the welfare of a changing and developing society in order that it does not become a mere jumble of many incongruous and inharmonious parts, and to prevent any straying away from the original concepts of rituals and worship. Such a code was one aspect of the agamas, namely the Kriya and the Charya pads. The Vidya or Jnanapada was a deeper code which supplied the spiritual force and santion for all these externals. The Yoga pada, we should say, was more individualistic in character, in the nature of a spiritual discipline for the pious worshipper and the religious minded people and the earnest seeker after Truth.” (Arunachalam 1983, p.57)
