Pranam
Q1 Vedic way is a misnomer as far as the temples are concerned.Temples
came only around 200 BCE and not before. There is no temple for the agni
and nature.
Vedic philosophy derives infinite creativity, actions and power from
universal laws of Nature. The Rig-Vedic hymns portray the world as a place
where human beings are expected to enjoy life. Rig-Veda explains the
‘cosmic order’ stating that physical as well as moral laws govern the
entire universe and that no transgression of these laws is allowed. Vedic
philosophy derives infinite creativity, actions and power from these
universal laws of Nature. Our ancestors have experienced the benefits of
these laws for millions of years; however we have forgotten these laws in
the present era in our blind race to get more and more money at the cost of
others.Vedic philosophy emphasizes that Values are the basis of entire
universe (Mahanam Upnishada 17.6; Manu Smiriti, 1-108). Values constitute
those actions, which were upright in the past, upright today and will
remain upright in the future. Following hymn from ancient book,
‘Mahabharata’ explains essence of Value system (Dharma) stating: “O men!
Essence of Ethics (Dharma) lies in living together on the earth like
brothers and prosper by using the immense resources of the world. It will
eliminate all the ills & sorrows and lead to attainment of cosmic peace for
all.” Values based system empowers every member of the organisation to take
decisions as long as it doesn’t harm others.
Vedas and Agamas are believed to be revelatory texts. *"shiva
nishvasitam veda vaagrupaashca shivagama" - the Vedas are the breath of
Siva, while the Shivagamas are the form of his words.*
Vedas largely propitiate the Devas and do not specifically name the Supreme
Godhead (generalized Purusha, Brahman). Agamas clearly designate a
particular Godhead - Shiva, Vishnu, Shakti and so on.
Vedic worship is mainly through the fire. Agamas use several forms and
images. (The agamas also prescribe fire worship but there are fundamental
differences in the nature - for example, in Vedic homa, agni is the
messenger, while in Saiva homa, the specific deity is invoked in the fire).
Also, while the Vedas mention several kings, there are no mention of
specific kings in the agamas. They are a codified manual for everyday
living. Agamas describe in detail the construction of and worship in
temples *(karshanadi pratishthantam, pratishtadi utsavantam)*. They
prescribe the duties of a king, they explain how to layout a village, how
to worship at home, (starting from how to have a bath!) and so on.
Agamas also use Vedic mantras in worship. They are complementary. Together,
the Vedas and Agamas are the rockbed of Sanatana Dharma.
Agamas are considered as Shrutis. The Shruti consists of Agamas and
Nigamas (Vedas). Agamas though not part of Vedas, follow Vedas completely.
They do not contradict Vedas and hence are extremely authentic than other
Smritis.
Agamas mean “That which comes downs”. The Agamas are conversations of Sri
Rudra, Sri Vishnu, Para Shakti, etc… Agamas deal with cosmology,
meditation, Tattvas, Yoga, rituals, construction of temples, temple
rituals, etc…
There are Shaiva Agamas, Vaishnava Agamas (Panchatantra and Vaikhanasa),
Shakta Agamas (Also called as Tantra), Soura Agamas, and Ganapatya Agamas.
Each of these Agamas deals with the worship and construction of temples
related to the respective deities.
Agamas are authenticated by many scholars of Samskrita. Many
Vaishnavacharyas and also Sivacharyas have proved the supremacy of Agamas.
The Hindu Dharma now is based widely on Agamas. And I repeat Agamas are
Shruti and do not contradict Vedas at all.
Even RL Kashyap has talked about Tantra and Agamas and has made it clear
that they are authentic. Remember that RL Kashyap is the only person to
translate all the 4 Vedas. If a person rejects all the Agamas they
literally have no right to visit temples because that just makes them a
hypocrite. The majority of Hindu temples follow Agamas.
The architectural principles of Hindu temples in India are described
in Shilpa Shastras <https://en.wikipedia.org/wiki/Shilpa_Shastras> and
Vastu Sastras. The Hindu culture has encouraged aesthetic independence to
its temple builders, and its architects have sometimes exercised
considerable flexibility in creative expression by adopting other perfect
geometries and mathematical principles in Alaya construction to express the
Hindu way of life.
Excavation of the huge Temple of Vāsudeva
<https://en.wikipedia.org/wiki/V%C4%81sudeva> next to the Heliodorus pillar
<https://en.wikipedia.org/wiki/Heliodorus_pillar> in Besnagar
<https://en.wikipedia.org/wiki/Besnagar> Temple measured 30x30 meters, and
the walls were 2.4 meters thick. Pottery remains assigns the site to the
2nd century BCE. Further excavations also revealed the outline of a smaller
elliptic temple structure, which was probably destroyed by the end of the
3rd century BCE. The platform and the base of the Heliodorus pillar
<https://en.wikipedia.org/wiki/Heliodorus_pillar> are visible in the
immediate background. The archaeologists found an ancient elliptical
foundation, extensive floor and plinth produced from burnt bricks. Further,
the foundations for all the major components of a Hindu temple –
*garbhagriha* (sanctum), *pradakshinapatha* (circumambulation passage),
*antarala* (antechamber next to sanctum) and *mandapa* (gathering hall) –
were found. These sections had a thick support base for their walls. These
core temple remains cover an area of 30 x 30 m. The sections had
post-holes, which likely contained the wooden pillars for the temple
superstructure above. In the soil were iron nails that likely held together
the wooden pillars. The superstructure of the temple was likely made of
wood, mud and other perishable materials.
The ancient temple complex discovered in Nagari
<https://en.wikipedia.org/wiki/Nagari,_Rajasthan> (Chittorgarh, Rajasthan)
– about 500 kilometers to the west of Vidisha
<https://en.wikipedia.org/wiki/Vidisha>, has a sub-surface structure nearly
identical to that of the Besnagar temple. The structure is also associated
to the cult of Vāsudeva <https://en.wikipedia.org/wiki/V%C4%81sudeva> and
Saṃkarṣaṇa
<https://en.wikipedia.org/wiki/Sa%E1%B9%83kar%E1%B9%A3a%E1%B9%87a>, and
dated to the 1st century BCE.
Q6 Aghora: Agora: is a sadhu tribe adopting Siva postures when
parted from Parvathi. Aghora (अघोर):—One of the five aspects of Śiva,
known collectively as the Pancha brahmaas. They are emanations from the
*niṣkala*-Śiva. According to the "Rūpamaṇḍana" ( book in Amazon), the face
of Aghora should be of terrific look, set with three yellow coloured eyes
and the mouth having side tusks; on the head there should be a garland of
human skulls and a snak, and snake ornaments everywhere; two snakes serving
as the ear-rings, two others as *keyūras*, one as *hāra*, one as
*yajñopavīta*, one as *kaṭisūtra* (the waist-zone), the snakes Takṣa and
Puṣṭika as anklets, and so on; there should also be a garland composed of
scorpions (*vṛśchika*). The colour of the body of Aghora should be blue
like the *nīlotpala*, and that of the *jaṭās*, yellow, and these should be
adorned with the crescent moon. The general look of this aspect of Śiva
should resemble that of Kāla (the god of death) and appear as though
terrifying a host of enemies. The left hands should bear in them the
*khaṭvāṅga*, the *kapāla*, the *kheṭaka *and the *pāśa *while the right
ones, the *triśūla*, the *paraśu*, the *khaḍga *and the *daṇḍa*. The
*Śrītatvanidhi* gives somewhat different description. For Aghora should
have, according to this work, four; each of these faces should have three
eyes; the colour of Aghora should be blue. This face ought to point to the
southern direction. There should be the *paraśu*, *veda *(a book?), *aṅkuśa*
, *pāśa*, *śūla*, *kapāla*, *ḍhakka *and *akṣamālā *in the hands of Aghora. 2)
Aghora (अघोर):—Second of the twelve emanations of Rudra, according to the
*Rūpamaṇḍana*.
Saivites worship agora as a-Gora; Aghora: अघोर “Nonterrifying.” An
aspect of Śiva which, like Rudra, personifies of His power of dissolution
or reabsorption. Ghora means “terrific, frightful, terrible, etc. Aghora
(अघोर) refers to one of the five faces of Sadāśiva that revealed the Āgamas
(sacred texts).—According to the *sṛṣṭikrama* method mentioned in the
Uttarakāmikāgama, “Vijayāgama, Niśvāsāgama, Svāyambhuvāgama, Anala and
Vīrāgama are from the face called Aghora”. According to the
*saṃhārakrama* mentioned
in the Pūrvakāraṇāgama, “Vijayāgama, Niśvāsāgama,
Svāyambhuvāgama, Anala and Vīrāgama are from the face called Aghora”. Aghorā
(अघोरा) refers to one of the six Goddesses (*parā-ṣaṭka*) associated with
Jālandhara (which is in the southern quarter), according to the
Manthānabhairavatantra.—[...] The six Goddesses (*parā-ṣaṭka*): Jālāvvā,
Tīvrā, Tīkṣṇā, Caṇḍikā, Aghorā, Amarā. 4) Aghora (ऊर्ध्वकेश) refers to one
of the eight Bhairavas also associated with Jālandhara.—[...] The eight
Bhairavas: Ruru, Kāla, Bahurūpa, Pracaṇḍaka, Tryambaka, Tripurānta,
Ūrdhvakeśa, Aghora. Aghora is mentioned in the Śrīmad Devī Bhāgavatam as a
"Divine Great weapon":“At their request, I called in my mind the Divine
Great weapon, named Aghora, beautiful and terrible and containing the
strength of all the Devas, to kill him. It was inconceivable and it was
blazing with fire.” and “For full divine one thousand years I remained
awake with eyelids wide open in thinking of the Aghora weapon, the
destroyer of all obstacles, whereby the killing of Tripurāsura might be
effected and the troubles of the Devas be removed. ” (*S.D.B., Book 11,
Chapter 4).*
The Aghora-mantra itself mentions three for ms of the god: the
undreadful or benign (*aghora*), the dreadful (*ghora*) and the more
dreadful than the dreadful (*ghoraghoratara*) . Aghora: Represents Jñāna
Śaktī(Infinite Knowledge). It is function of Prakṛti (nature, consort of
Shiva) and Parā Śaktī. This face of Śiva is Buddhi rūpa (Intellect).
Represents Pūrṇagiri Pīṭha. Banaliṅgam. One billion (100,00,000) mantras
are trying to describe this face of Śiva. Smoke(Dhumra varṇa) in color. It
represents our balanced aspect of Ahaṃkāra Tattva (our ego nature). Mixture
of Prāmaṇa and Prameya. It represents the forces of Rudra.
Pañcānana: In Hindu Mythology God Śiva has five faces. Pāśupata
<https://www.wisdomlib.org/definition/pashupata#purana> teachers had
developed a special doctrine of Pañca-Brahma
<https://www.wisdomlib.org/definition/pancabrahma#hinduism> in which they
ascribed five faces to Śiva symbolising the five elements (Liṅga
<https://www.wisdomlib.org/definition/linga#purana>. 2. 14. 1. 33., *ŚP* 1.
10. 1-9). It is stated that Śiva has the form of twenty-five tattvas
<https://www.wisdomlib.org/definition/tattva#shaivism> symbolised by his
five faces as follows:
*N. of faces* *Mūrtis
<https://www.wisdomlib.org/definition/murti#purana>* *Jñānendriyas
<https://www.wisdomlib.org/definition/jnanendriya#hinduism>* *Karmendriyas
<https://www.wisdomlib.org/definition/karmendriya#hinduism>* *Tanmātras
<https://www.wisdomlib.org/definition/tanmatra#purana>* *Bhūtas
<https://www.wisdomlib.org/definition/bhuta#purana>*
1. Īśāna <https://www.wisdomlib.org/definition/ishana#purana> Kṣetrajña
<https://www.wisdomlib.org/definition/kshetrajna#purana> puruṣa
<https://www.wisdomlib.org/definition/purusha#purana> Śravaṇa
<https://www.wisdomlib.org/definition/shravana#purana> Vāk Śabda
<https://www.wisdomlib.org/definition/shabda#purana> Ākāśa
<https://www.wisdomlib.org/definition/akasha#purana>
2. Tat-Purusa <https://www.wisdomlib.org/definition/purusha#purana> Prakrti
<https://www.wisdomlib.org/definition/prakriti#purana> Tvacā Pāni Sparśa
<https://www.wisdomlib.org/definition/sparsha#purana> Vāyu
<https://www.wisdomlib.org/definition/vayu#purana>
3. Aghora <https://www.wisdomlib.org/definition/aghora#purana> or Agni
<https://www.wisdomlib.org/definition/agni#purana> Buddhi
<https://www.wisdomlib.org/definition/buddhi#purana> Cakṣu
<https://www.wisdomlib.org/definition/cakshu#purana> Pāda
<https://www.wisdomlib.org/definition/pada#purana> Rūpa
<https://www.wisdomlib.org/definition/rupa#hinduism> Agni
4. Vāmadeva <https://www.wisdomlib.org/definition/vamadeva#purana> Ahaṅkāra
<https://www.wisdomlib.org/definition/ahamkara#purana> Jihvā
<https://www.wisdomlib.org/definition/jihva#hinduism> Pāyu
<https://www.wisdomlib.org/definition/payu#hinduism> Rasa
<https://www.wisdomlib.org/definition/rasa#purana> Jala
<https://www.wisdomlib.org/definition/jala#purana>
5. Sadyojāta <https://www.wisdomlib.org/definition/sadyojata#hinduism>
Manastattva <https://www.wisdomlib.org/definition/manastattva#shaivism>
Ghrāṇa <https://www.wisdomlib.org/definition/ghrana#purana> Upastha
<https://www.wisdomlib.org/definition/upastha#hinduism> Gandha
<https://www.wisdomlib.org/definition/gandha#purana> Pṛthivī
<https://www.wisdomlib.org/definition/prithivi#purana>
Thus the whole scheme of creation is explained by the doctrine of Pañca
<https://www.wisdomlib.org/definition/panca#hinduism>-Brahma
<https://www.wisdomlib.org/definition/brahma#purana>. The great statue of
Śiva in the Elephanta
<https://www.wisdomlib.org/definition/elephanta#history> caves represents
the Pañca-Brahma form which is also known as Maheśamūrti
<https://www.wisdomlib.org/definition/maheshamurti#hinduism> in which the
frontal view depicts three heads only, the fourth one on the back is
concealed from view and the fifth one on the top dropped out as the symbol
of invisible Ākāśa or Avyakta
<https://www.wisdomlib.org/definition/avyakta#purana> Prakṛti
<https://www.wisdomlib.org/definition/prakriti#purana>: See V. S.
Agrawal: *Matsya
Purāṇa <https://www.wisdomlib.org/definition/matsya-purana#hinduism>*: *A
Study* PP. 51-52
The greatness of the Agoreswarar: *īśvara uvāca* |
*tato gacchenmahādevi aghoreśvaramuttamam* | *ṣaṣṭhaṃ liṃgaṃ samākhyātaṃ
tadvaktraṃ bhairavaṃ smṛtam* || 1 ||
*tryaṃbakeśvaravāyavye dhanuṣāṃ paṃcake sthitam* | *sarvakāmapradaṃ puṇyaṃ
kalikalmaṣanāśanam* || 2 ||
*yastaṃ pūjayate bhaktyā snānapūjādibhiḥ kramāt* |*merudānasya kṛtsnasya sa
labhenmanujaḥ phalam* || 3 ||
*dakṣiṇāmūrtimāsthāya yatkiṃcittatra dīyate* |*aghoreśvaradevasya tatsarvaṃ
cākṣayaṃ bhavet* || 4 ||
*yaḥ śrāddhaṃ kurute tatra aghoreśvaradakṣiṇe* |*ākalpaṃ tṛptimāyāṃti
pitarastasya tarpitāḥ* || 5 ||
*kiṃ śrāddhena gayātīrthe vājimedhena kiṃ priye* |*tatra śrāddhena
tatsarvaṃ phalamabhyadhikaṃ labhet* || 6 ||
*truṭimātra mapi svarṇaṃ yātrāyāṃ yaḥ prayacchati* |*sa sarvaṃ phalamāpnoti
mahādānasya bhūriśaḥ* || 7 ||
*brahmakūrcaṃ caredyastu somāṣṭamyāṃ vidhānataḥ* |*aghoreśvarasāṃnidhye
aghoreṇābhimaṃtritam* |
*ṣaḍabdasya mahattena prāyaścittaṃ kṛtaṃ bhavet* || 8 ||
*iti saṃkṣepataḥ proktamaghoreśamahodayam* |*māhātmyaṃ sarvapāpaghnaṃ
śrutaṃ sarvārthasādhakam* || 9 ||
*iti śrīskānde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ saptame
prabhāsakhaṇḍe prathame prabhāsakṣetramāhātmya ekādaśa
rudramāhātmye'ghoreśvaramāhātmyavarṇanaṃnāma dvinavatitamo'dhyāyaḥ* ||
92 ||1-3.
Thereafter, O great goddess, a devotee should proceed to the excellent
Aghoreśvara. It is the sixth Liṅga
<https://www.wisdomlib.org/definition/linga#purana> and its face is
remembered as Bhairava
<https://www.wisdomlib.org/definition/bhairava#purana> (terrible). Its
shrine is situated to the north-west of Tryaṃbakeśvara within a distance of
five *Dhanus <https://www.wisdomlib.org/definition/dhanus#purana>*. It is
meritorious. It bestows all desires. It is destructive of the sins of Kali
<https://www.wisdomlib.org/definition/kali#purana> Age. A man who adores it
devoutly by means of ablution, eulogy etc, in due order, shall get the
entire fruit of the gift of Meru
<https://www.wisdomlib.org/definition/meru#purana>. 4. Depending on
Dakṣiṇāmūrti <https://www.wisdomlib.org/definition/dakshinamurti#hinduism>
everything
that is offered there to Lord Aghoreśvara shall be everlasting. 5-7. If a
devotee performs Śrāddha
<https://www.wisdomlib.org/definition/shraddha#purana> to the south of
Aghoreśvara, the Pitṛs <https://www.wisdomlib.org/definition/pitri#purana> so
propitiated remain happy for a Kalpa
<https://www.wisdomlib.org/definition/kalpa#purana>. Of what avail is
*Śrāddha* at Gayā Tīrtha
<https://www.wisdomlib.org/definition/gayatirtha#purana>, O my beloved? Of
what avail is a horse-sacrifīce? By performing Śrāddha there, all these
benefits and even more are obtained. He who offers even a bit of gold
during the pilgrimage, obtains abundant fruit of a great act of charity. 8-9.
He who performs Brahmakūrca in accordance with the injunctions on the
eighth lunar day on a Monday in the vicinity of Aghoreśvara uttering *Aghora
Mantra <https://www.wisdomlib.org/definition/aghoramantra#purana>*[1]
<https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc626880.html#note-e-163188>
gets the fruit of performing *Prāyaścitta
<https://www.wisdomlib.org/definition/prayashcitta#purana>* (expiation) for
six years. Thus the great glory of Aghoreśa has been briefly spoken. The
greatness is destructive of all sins. If listened to it accomplishes all
objectives.{ *aghorebhyo’ tha ghorebhyo* etc.—*Taitt. Āraṇyaka* XVII.3.}
RV 10 85 44 (superficial and inner meaning of RV where it shows
that Shiva had the name Aghora. अघोरचक्षुः । अपतिघ्नी । एधि । शिवा ।
पशुभ्यः । सुमनाः । सुवर्चाः । वीरसूः । देवकामा । स्योना । शम् । नः । भव ।
द्विपदे । शम् । चतुःपदे ॥aghora-cakṣuḥ | apati-ghnī | edhi | śivā |
paśu-bhyaḥ | su-manāḥ | su-varcāḥ | vīra-sūḥ | deva-kāmā | syonā | śam |
naḥ | bhava | dvi-pade | śam | catuḥ-pade “(Look upon your husband) with
no angry eye, be not hostile to your lord, be tender to animals, beamiable,
be very glorious; be the mother of males
<https://www.wisdomlib.org/definition/male#history>, be devoted to the
gods, be the bestower of happiness, be thebringer of prosperity to our
bipeds and quadrupeds.” (released yesterday too) KR IRS 13422
On Wed, 13 Apr 2022 at 04:45, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> QUES ANSW DIVINE 04-2022-12
>
> Dear friends,
>
> These are information compiled as QA by me in 1998’s-2014’s and stored in
> my computer. They are posted by *very learnt members*.
>
> *BEING COMPILATION THERE MAY BE ERRORS.*
>
> Sincerely,
>
> *R. Gopalakrishnan, 78, dated 13-04-2022*
>
> Q1 Do all the temples are built in the Vedic way?
>
> A1 There are hundreds of temples all over India in different size, shape
> and locations but not all of them are considered to be in the Vedic way.
>
> Q2 What are the benefits of worshipping in temples?
>
> A2 Generally, the temples are located in a place where earth's magnetic
> waves pass through. In simple terms, these temples are located
> strategically at a place where the positive energy is abundantly available
> from the magnetic wave distribution of north/ south pole thrust.
>
> Because of its location, where high magnetic values are available, the
> Main Idol is placed in the center, and also because they place a copper
> plate written with some Vedic scripts, which is buried, beneath the Main
> Idol's placement known as "Garbhagriha" or Moolasthan, the copper absorbs
> the earths magnetic waves and radiates to the surroundings.
>
> Thus a person who regularly visits a temple and makes clockwise
> pradakshina of the Main Idol's placement, automatically receives the
> beamed magnetic waves which get absorbed by his body. This is very slow
> and a regular visit will make him absorb more energy, known as positive
> energy.
>
> In addition, the Sanctum Sanctorum is completely enclosed on three
> sides. The effect of all energies is very high in here. The lamp that
> is lit radiates the heat and light energy.
>
> The ringing of the bells and the chanting of prayers gives sound energy.
> The fragrance from the flowers, the burning of camphor give out chemical
> energy. The effect of all these energies is activated by the positive
> energy that comes out of the idol. This is in addition to the north/south
> pole magnetic energy that is absorbed by the copper plate and utensils
> that are kept in the Moolasthan.
>
> The water used for the Pooja is mixed with Cardamom, Benzoine, Holy
> Basil (Tulsi), Clove, etc is the "Theertham". This water becomes
> more energized because it receieves the positive-ness of all these energies
> combined.
>
> When persons go to the temple for Deepaaraadhana, and when the doors
> open up, the positive energy gushes out onto the persons who are there.
> The water that is sprinkled onto the people passes on the energy to all.
> That is the reason why, men are not allowed to wear shirts to the
> temple and ladies have to wear more ornaments because it is through these
> jewels (metal) that positive energy is absorbed in ladies. It is proved
> that Theertham is a very good blood purifier, as it is highly energized.
>
>
> In addition, temples offer holy water (about three spoons). This water is
> mainly a source of magneto therapy as they place the copper water
> vessel at the Garbhagriha. It also contains cardamom, clove, saffron, etc
> to add taste and Tulsi (holy Basil) leaves are put into the water
> to increase its medicinal value! The clove essence protects one from tooth
> decay, the saffron & Tulsi leave essence protects one from common cold
> and cough, cardamom and benzoine known as Pachha Karpuram, acts as a mouth
> refreshing agents.
>
> Q3 What is the main benifit of reciting Vishnu sahasra namam?
> A3 Dahyatey Ripavastasya Soumyaaha Sarvey Sadaa Grahaaha,Vileeyantey Cha
> Paapaani Stavehyasmin Prakeertitey.
>
> The enemies of those who chant holy Vishnu Sahasranaamam will be burnt away.
>
>
> The planets that are in adverse positions will become favourable and
> will not harm . All the sins will perish and vanish.
>
> Q4 When do human life is said to occur? When do a human being will get
> liberation?
>
> A4 It is said that we get a human life when papa punyam are equal. When
> papa is overwhelming, we are born as lower grade beings like animals
> etc.
>
> If punya is more, we get the life of a being higher than human. We are
> supposed to exhaust the papa punya balance by enjoyment/ suffering. If
> both are exhausted, there is liberation/mukti.
>
> Q5 What are the attributes of Thiruvallam Sree Parasurama Swami Temple ?
>
> A5 Thiruvallam Sree Parasurama Swami Temple is one of the most ancient
> temples
> of South India. It is situated on the banks of Karamana River near
> Thiruvallam, Thiruvananthapuram.
>
>
>
> It is the only temple in Kerala dedicated to Lord Parasurama. The
> temple is 9 km from Kovalam Beach and Trivandrum Airport.
>
> History says that the temple was built during the 12th and 13th century.
> The temple is considered a protected monument by the Archaeology Department
> of Kerala. The temple is managed by the Travancore Devaswom Board It is
> famous for Balitharpanam (a tribute to ancestors).
>
> Legend has it that Lord Parasurama is the creator of Kerala and the temple
> dedicated to him is considered as a holy place for his devotees. During the
> karkidaka vavu day (a holiday in the Malayalam month of karkidakam) as
> part of the bali (a religious ritual), devotees pay homage to the departed
> souls of forefathers, after taking a dip in the holy water.
>
> Q6 What is Aghora siva and its details?
>
> A6 Aghora Shiva is the fiercest form of Shiva and is the middle form in the
> Pancha Mukha Shiva concept. Aghora Shiva faces the south and represents the
> destructive and regenerative aspect of Shiva, which first absorbs all life
> and then renovates the universe by creating things afresh.
>
> The term Aghora has two meanings one who is not fierce meaning the
> handsome.
> Another meaning is the fiercest. It is for a devotee to decide how
> he/she wants to approach Aghora Shiva.
>
> For his devotees who follow dharma Aghora Shiva is the handsome. For
> those
> who tread the path of Adharma he is the fiercest. The term Aghora first
> appears in the portion dedicated to Shiva in the Adharva Veda.
>
> Q7 Do there are variations about the incarnations told in various puranas?
>
> A7 The Matsya Purana enumerates 12 avataras, the Garuda Purana mentions 19
> and the Bhagavata Purana mentions 25. However, the ten most prominent
> incarnations of Lord Vishnu are referred to as `Dashavatara'.
>
> `Dasha' refers to the number `ten' and `Avataras' implies the `descent'
> the Lord who is in the Vaikunta Paramapadam chooses to come down to the
> Earth.
>
> The ten avataras are: Matsya, Kurma, Varaaha, Narasimha, Vamana,
> Parasurama, Rama, Krishna, Balarama (an alternative list includes Buddha
> in place of Balarama) and Kalki.
>
> Q8 When did the incarnations occurred?
>
> A8 The first four of the ten avataras appeared in the Satya Yuga (the
> first of the four Yugas or ages that comprise one Mahayuga).
>
> The next three avataras appeared in the Treta Yuga, the eighth
> incarnation and ninth (Balarama) in the Dwapara Yuga (Buddha, considered
> the ninth avatara, appeared in the Kali Yuga). The tenth is expected to
> appear at the end of the Kali Yuga.
>
>
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