All glories to Sri Sri Guru & Gauranga
Śrīla Ramanuja ācārya has said that—“Some deity installed by a Siddha Mahātma (Mahābhāgavata) can be treated as established (puja— to be worshiped) deity in true sense, because only mantras and some ritualistic activities like yajña-worship, etc. cannot invite Bhagavan to take sevā from us in the form of deity, rather the exclusive śuddha-bhakti inside the heart of a śuddha-bhakta who is directly involved in the installation or invitation ceremony can help us to invite Bhagavan to take sevā from us in the form of deity. So many scriptural evidences can be shown for the confirmation of the above mentioned shastra siddhānta vichar—like in the case of Sakshigopal vigraha or Śrī Rādhā-Mādhava vigraha installed by Śrī Jayadeva Gosvāmī etc.
Anyway, deity installed by a so-called devotee who is devoid of śuddha-bhakti cannot be treated as valid deity. Also, a deity installed by a great devotee if not going to be served for long time without any gapping cannot be treated as valid deity. Also, such neglected deity devoid of prāṇa (life) can be treated as valid deity if daṇḍavat praṇām done by any Mahābhāgavat Paramahaṁsa sādhu, because to give honor to his devotional mood in the form of daṇḍavat praṇām Bhagavan can appear immediately inside that murti. The actual meaning of vigraha is ´vi + graha, which means that Bhagavan in the form of vigraha can accept our sevā–puja without any complain. The special kṛpā for us which can be had in the form of deity is called vigraha.
Vises anugraha—which means special kṛpā distribution in the form of deity can be done by the Supreme Lord in the form of deity, and anyway Supreme Lord who is omnipresent in general, but still we cannot get in touch with Him. Genuine vigraha is just equal to the Supreme Lord Himself, I mean one and the same. We know the case of Śrī Madan Gopal vigraha who took direct sevā from Śrī Sanātan Gosvāmīpad, and also the case of Raghunandan Thakur of Narahari Śrīpat Katwa from whom Gopalji accepted direct sevā.
Here we would also like to add one excerpt from the book —
‘My Beloved Masters’ by Śrī Śrīmad Bhakti Vijñāna Bhāratī Gosvāmī Mahārāja.
THE PROPER METHOD OF DEITY INSTALLATION
Before having darśana of any deity of Bhagavān, Śrīla Vaikhānasa Gosvāmī Mahārāja would always ask, “Who installed these deities?” If he was informed that a genuine Vaiṣṇava had installed Them, then he would offer praṇāma. But if not, his next question would be, “Has a distinguished Vaiṣṇava ever had darśana of Them?” If affirmed, he would offer praṇāma. Otherwise, he would leave immediately.
He would often say, “The scriptures forbid one to offer praṇāma to deities that have not been installed by a realized Vaiṣṇava. Deities become direct, worshipful personifications of Bhagavān only when any of the senses of a mahā-bhāgavata comes in contact with Them. In other words, They become śrī vigraha when a Vaiṣṇava touches Them, has darśana of Them, names Them or offers praṇāma to Them by reciting mantras of glorification. Otherwise, they remain nothing but statues composed of material elements like wood or stone. What intelligent person would want to invoke misfortune by offering respects to deities installed by non-Vaiṣṇavas?
“Although a lawyer may have drafted an immaculately intelligible deed for a property’s transfer of ownership, the typist may have made no mistakes in finalizing it on stamped paper, and the prospective buyer’s name may have been explicitly mentioned, it is useless without the signature of the present owner, just as currency has no value without the governor’s signature. Similarly, no one can approach or serve Bhagavān unless a mahā-bhāgavata confers his prāṇa-dhana (life’s wealth)—the inconceivable and unapproachable Supreme Lord Himself—upon that person.
“This is the real process of deity installation. Why should I offer praṇāma to an idol and thereby support those who follow an unauthentic process?” The above is a teaching I learned through his direct instruction and by observing his conduct.
Gaura Hari Hari Bol