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Home > Temples of Kerala > Yajamaana and Aachaarya Yajamaana and AachaaryaEvery temple has a builder and in thaanthric terminology he is known as Yajamaana (literally, the sacrificer) or Sthhaapaka or Kaaraka (1). In Vishnu Dharmotthara Puranaa, it is stated that the donor pf the land for building a temple attain the adobe of the particular deity of that temple. For selecting a suitable site, the Yajamaana has to approach an Achaarya, who belongs to a respectable high born Brahmin family (both matrilineally and patrilineally)and who follows and observes the prescribed shodasasamskaram(2). (sixteen rituals) and shodasopacharangal(3) (sixteen modes of honouring and worshipping) and possesses through knowledge of the essence of Vedas, Aagamas and other sacred texts. Viprah kuleenah krithasamskriyoughah Aachaarya thus (according to Thanthra Samucchaya 1.5) belngs to a high born Brahmin family (both matrilineally and patrilineally), and who performs all the sixteen purificatory rites, knows the essence of the sacred texts, observes deeksha (initation) and follows the rules of conduct of his caste based on guna karma, besides being competent and exerts himself as thapaswi in his work. Above all he should be a believer(aasthika) in God and in sacred tradition. Aacharya or Thanthri is also the sthhaapaka(the architect-priest), and consecrates the temple. Aacharyas with all the above qualities are now rare. These qualities are particularly relevant as the qualities of Aacharya have a direct bearing on the power and sanctity of the idol consecrated by him. The Aacharya is assisted by sthhapathi, also known as viswakarma(4) or craftsman, who is considered as a disciple of the sthhapaka. At an auspicious time 1. According to Sanskrit-English Dictionary (reprint,1990) of Sir Monier Monier –Williams (p.839)Yajamanaa is the person paying the cost of a sacrifice, the institutor. Stella Kramrisch in her famous work the Hindu. Temples defines Yajamaanas the patron on whose behalf the temple is built by the architect, who is guided by the priest in the principles of his work. 2. The sixteen rituals are Garbhadaaram (impregnation) Pumsavanam (a domestic ceremony for the mother perceiving the signs of conception), Seemanthakam (a ceremony in the forth month of the first pregnancy or generally in the seventh month)Jaathakarmam (birth ceremony 36 hrs of birth), namakriya (naming ceremony)nishkaram (a ceremony associated with the talking of the child outside before 120th day of the child) annapraasam (first meal of child i.e. with in 32 days after 149 days from the date of birth of child.The next 30 days are unsuitable. Any day thereafter on an auspicious day is suitable. Choodakaranam or Chowla (a ceremony performed by locking the hair as caste the distinction at three years of age). Karnavedham (perforation of the years of the child), Vedaadhyaayana (studying of vedas and scriptures), Samaavarthanam (ceremony after Gurukulam and before 16th year after completion of vedic studies) Snaanam (ablution three times daily for brahmachaaris) Vivaham (marriage)Vivaahikagnichayanam(homas associated with marriage) and Anagnichayanam (putting down the sacrifical fire at the time oh death). 3. Shodasopacharangal are Aasanam (sitting posture for meditation), Swaagatham (salutation with folded hands and with devotion ) Paadyam (water for purification of feet arkhyam (water for pooja), Aachamaneeyam(washing of face, feet etc.)Madhuparkkam (a mixture of honey, curd, ghee and water ,kept in a bell-metal bowl) Punaraai chamaneeyam (repetition of aachamaneeyam, Snanam (abhishekam, bath) Vasthram(dress) Abharanam(ornaments). Gandham(scent) pushpam(flower) Dhoopam(incense) Deepam(light) Nivedyam(food offered) and namaskaram(prostration). 4. The geneology of Viswakarma dates back to Vedic age. Viswakarma was the silpi(craftsman) of Devas. He was born to Prabhasan who was the last among the eight.Gana-devathas.Viswakarma had eight sons viz Maalakaara(garland maker) Karma-kaara (black smith), Sankha-kaara(Conch shell carver), Kuvindaka(Weaver), Kumba-kaara(potter), Kamsya-kaara(Metal worker),Soothra-kaara(architect & carpenter), Chithra-kaara(painter)and Swarna-kaara(goldsmith). The Yajamaana (Institutor) has to pay his respect to the Aacharya and also to his 4 to 8 or 12 disciples who perform the rites and get their blessings. This ritual is known as Aacharya-varanam. In this context it is essential to distinguish an Aacharya from a Guru. An Aacharya, in short, is one who is well-versed in the scriptural lore and leads a life according to it and acts as per the scriptures. On the otherhand Guru is one who is in constant communication with God and established in his Self. ie, one who has achieved the goal of God-realisation . Guru need not necessarily be an exponent of scriptures. Further, a Guru is absolutely necessary in the spiritual life and it is only through the grace of Guru that a disciple ultimately attain the luminating knowledge of the Self. Therefore, every Aacharya must have Guru for his spiritual pursuits for acquiring of ultimate realization (jnana) and also for knowledge on different modes of worship.
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