आगमे वैष्णवे विश्वासटिप्पन्यः

The Agamas advocate the adoration of particular deitles to the exclusion of others who form part of the retinue of the principal deity. More than one deity enjoys the privilege of such prominence The Valspava, Sakta, Saiva, Ganapatya, Svayambhuva and Candra are most well known kinds glorifying particular deities. The Pasupata, Kālāmukha, Cina and Jaina are also held to be types of Ågamas, The Saura also is added to the list Of these, Pasupata and Kalamukha are to be brought under Saiva, and Cina and Jaina are of the nastika kind. Sakti (standing for the female principle identified with Durgā or Pārvati), Siva, Ganapatı (Vinayaka), Brahma, Candra and Surya are the principal deities glorified. In course of time, all of them have become extinct, except those of the Sakta, Saiva and Vaispava varieties

Visņu,

Among modern scholars who have been making an intensive study of the Agamas, there is a tendency to treat the Sakta Agamas as the earliest among the Tantras and as influencing the development of other Agamas, though not their origin While arriving at this conclusion, the role played by Sakti in the other Agamas is stressed All the three Agamas, Säkta. Saiva and Vaisnava, agree that Sakti plays a prominent role. While Sakti Is the prominent deity in the Sakta Agamas, the other two recognize Sakti as never dissociated from Siva or Visqu The question is one of the position occupied by Sakti Whether she has an independent or dependent status, the fact remains that she has to play a significant role To arrive at this conclu- sion, there is no need to look upon the dependent nature of Sakti as derived from her status. Every Vedic deity is looked

ASV -8

AGAMAS AND SOUTH INDIAN VAISNAVISM

upon as possessing power, which is ever with that delty. This Concept is inherited by the Saiva and Vaisnava Agamas. This does not mean that the Sakta Agama should have been the earliest in origin Mutual influences should have been there. All the Agamas must have had a common source, but their development need not have not been uniform in point of time.

The Sakta system believes in the all-embracing potency and supremacy of Siku, treated as a female principle Sakti is considered as a goddess and hunce this Agama is called also as the Devi Agima It is held that Sakti worship was introduced from Persia 158 Others believe it to have risen in Bengal and N-pl, Tibet and China,156 Sakti is God in mother-form In her static, transcendent aspect, she is of the same nat re av St 1. Siva is unchanging consciousness and

chinging power The self

spread to Assam

Siku

IIS

one with the transcendent sputt Mind and body are the manifestations of Supre.ne Power Thus the philosophy of the Sakta Agamas is The self mast realise this through discipline, which is at first external through mat riil forms and symbols, and later through yoga when Sakti is unfolded and awakened

advartic

The worshipper has all the objects of enjoyment before him, but is not disturbed by them To se objects ire mantra mã msa, madya, mudra and maithuna Though this could be said to be characteristic of Sakta worship, certain texts offer substitutes 157 As a result of this mode of worship, the position of women has gained importance.

185 For a discussion on this by PC Baqebi, see The Cultural Heinage of India, Vol IV pp 224-225

166 Philip Rawson The Art of Tantra, p. 15

157 The Paramananda school does this. Vide. The Tuntias Studies in their Origin and Literature, pp 40-41

CLASSIFICATION OF AGAMAS

The texts of this Agama speak of the system as delivered by Devi, listened to by Siva and approved by Vasudeva (1.e., Krsna treated as the brother of Devi) Sometimes, Devi listens to the discourse of Siva The derivation of the word · Âgama’, is therefore given as rising (a) from Siva or Devi, reaching Devi or Siva (ga) and approved (ma or mata) by Vasudeva 158 They are classified as daksına based on the Vedas, Smrts and Purāņas · vama, relying on the Vedas and Tantras, and uttara, having the authority of the Vedas and the utterances of the preceptor The texts which are called Agamas are seventyseven in number, five called as Subhagama, sixtyfour as Kaula and cight as Misra, The Agamas of the daksına variety declare that Tantra is part of Veda which is vidya and Kaula is the philosophy 159 Those who do not observe the rites of the Vedic kind are disqualified for the Sākta cult 160 Important works on the Sakta system are the encyclopaedic Prapancasăra

Prapancas@ra attributed to Sankarācārya, Laksmanadesika’s Säradatilaka, Bhaskararaya’s Varivasyära. hasya and Lalità -sahasranāma-bhāṣya, Krsnananda Agama Vagisa’s Tantrasara, Pūrnānandahamsa parivrājaka’s Sritativacentāmaņi and others Laksmidhara’s (1497-1539) commentary on the Saundaryalahari contains valuable information on the cult of Šaktı

The Saiva Agamas hold that Siva is the Supreme Deity ever associated with Sakti, identified with Devi or Pärvati Several schools are mentioned as coming under this head. They are

168 Vide

159

I 15,

आगतं पञ्चवक्त्रात गतं च गिरिजानने । मतं च वासुदेवस्य च तस्मादागममुच्यते ॥

II 2

Pingalāmata cited Ibid p 2.

Prānatosan, 10, Mahānırvānatantia, I 18 19. Maharudrayamala,

180

Pasupatisūtras, 1 23 14; Sükṣma-tantra, III, 26

AGAMAD AND SOUTH INDIAN VAISNAVISM

Saiva, Pasupata, Kärunikasiddhanta and Kāpālika 161 Kālā. mukba replaces the third one in another list 182 Th. Virāgama, one of the tex19, enumerates Samanyasarva, Purvasatva, Misrasawa and Suddhasawa 163 Vāma, Pasupata, Soma, Längala, Bhairava, Kāpāla and Nakula are the schools enumerated elsewhere 164 Perhaps Langalas and Nakulas represent the Nakulisapāsupata The acceptable classification falls under three heads, namely, Pasupata, Siddhanta or Salvasiddhānta, and Pratyabhijñā

Lakuli (105-30 AD) is said to have taught the Pasupatt- sutras to his pupils These were commented on by Kaundınya (c.600 A.D) Pats jiva, yoga, niyama and duhkānta are the p.inciples standing respectively for the Lord, self, meditation, discipline and mokşa respe ctively. Sadyojata, Vamadeva, Aghora, Talpurusa and Isana are the five mantras taught by Lakuli Pranava is to be meuitted upon. Immediate union (säyuya) with Siva is the goal It is wrong to assume that the rules of caste and orders are not observed, for the Sudras and women are excluded from initiation according to this system 165

The Sarvasiddhanta admits three sections in its Agamas They are Vidya, Kraya and Yoga. The first is concerned with Pati, pasu and pasa * Pati’ is Paramasiva having the five activities of creation, maintenance, dissolution, giving mokṣa and obscu- ration: He is the instrumental cause of the world The pasu 13 the self which is atomic in size, while pasa is power which is impurity Larma, māyā and restraint The second section deals

181

Bhāmatā on Samṁkara’s Brahmasutrabhāṣya, II 2 37 182 Śrībhāṣya, II 2 35

163

XI D 5502.

184

See Viramitrodaya, 1 22

Pasupatisūtras with Kauṇdınya’s Bhāsya, pp 18-79.

CLASSIFICATION OF AGAMAS

with mantra, ja, homa, diksä and other such matters. The third section deals with thirtysix tattvas and the siddhis. The self is real and

real and ever-conscious luminosity Everything 19 the manifestation of Paramasiva The school is advaitic in outlook

its

The Agamas are twentyeight, brought under the four heads of Kāmika, Kārana, Suprabheda and Vāthūla It is held that all these Agamas issued forth from the five faces of Siva (i e, Sadyojāta, Vāma, Aghora, Īsāna and Tatpurusa) the Vira and Vathula kınds are the most important of Sivalinga is the means of realizing the Ultimate Reality.

Among them The worship

In Tamil Nadu, this Siddhanta has had a rich development through the Tirumantıram of Tirumülar, Moykandadeva of the 13th century composed the Sivajñānabodhasutra, a counterpart of the Brahmasütras It preaches that one should meditate on the self being identical with Siva It has a Sanskrit comment- ary by Sivagrayogin of the 13th century in the Sivajñānabhāsya.

Srikanthasıvācārya (c 1400 A.D) wrote the Brahmamīmāmsð, a commentary on the Brahmasūtras upholding the Visiṣtādvaita aspect of Vedanta and propounding that Siva with Sakti is the Supreme Being. On this commentary Was written the Sıvārkamanıdıpikā, a super-commentary by Appayyadikşıta

The other sects of Saivism such as Pāšupata, Lākula, Kālā- mukha et. lost their independent existence, having merged in a way and giving rise to Visesadvaita or Virašaivism which spread in Andhra and Karnataka regions. The founder was Reņuka- carya 166

The Brahmasutras were commented on by Srikara- paṇḍitārädhya 167 in the Srikarabhasya. The Vedas and Saiva

168 He flourished in the 13th century A D

His date is fixed between 1300 and 1400, A.D

Vide Hayavadana Rao

Introduction to Śrīkarabhāṣya, p. 3

AGAMAS AND SOUTH INDIAN VAISNAVISM

Agamas are treated as authorising practices such as wearing the rudrāksa. Sivalinga and others Siva is held to reside in six places (satsthala) nim.ly, the five senses and the mind He must be visualized in them Every act must be surrendered to Him.

Saivism in Kishmir accepts ninety two Agamas which were held to be bised on Dvaita, Advaita and Dvartädvarta The Doarta and Dvaitādvaita became amalgami ed into a single group called Siddhanta These Agamas preached sixtyfour systems of Siva cults of which Trika is one Tantric domination was marked in Triha What exactly this name denotes is not clear 188 The Trika has three sub-group, called Pratyabhijñāśastra, Āgama- Sastra and Spandasastra Pratyabhijñāsästra represents the The Agamasastra deals with the The Spandaśästra deals with the

The philosophical aspect of Trika

tantrika practices of Saivism

Saiva doctrines as formulated in Agamas, amplifying the fundamental principles dealt with in them This division recognized Anavapaya also called Kryopāya, S’aktopāya, and Sāmbhavopāya as the means to be blessed with divine grace which is called S’aktipäta 189 The first is concerned with the observance of the rituals, the second which is also called Jnanopaya with the activities of the mind, and the last with meditation on Sivatattva The Siddhanta and the second and third subgroups of the Trika were more concerned with the ritualistic aspects of the Agamas, though the philosophical aspect was not left out The Pratyabhijñāśāstra gives predomi- nance to the philosophical aspect, leaving the Agamic and ritualistic aspects in the background.

The Ultimate Reality in the system is Mahesvira who bas two aspects, nam ly prakasa and vimarsa, which stand respect- ively for universal consciousness and physical activity Prakasa

Abhinavagupta

Introduction

168

189

IV 118-120

A Historical and Philosophical Study, p 170

Pratyabhijnahrdaya",

p 17; Šivadrati.

CLASSIFICATION OF AGAMAS

is pure luminosity and spanda is vibration, that is, activity. Mahesvara has self-dependent power which evolves the variegated world of Nature, having prakasa as the substratum for mani- festations and vimarsa as the process of manifestation going on In this substratum This manifestation is called abhasa which is real The subject and object of knowledge are both manifesta- tions of the Supreme Being, Mahesvara The phenomenon of knowledge is like the rise of two waves of the sea of universal consciousness. One of these has the capacity to reflect and the other is free from it. The former represents the self and the latter Inert matter. On account of nescience, the self feels bound and considers itself to be a separate entity Final release con- sists in the recognition by the self that it is identical with Maheśvara This is called Pratyabhijñā and hence the name of this subgroup of Trika 170 The manifested world is analysed into thirtysix tattoas which the Siddhanta admits

The concepts of Anavopaya and S’aktopāya explain thatjñāna and karma together constitute the means for getting this recog- Dition 171

Karma, enjoined in the Vedas, is to be done without expecting rewards for 1 172 The Agama and Spanda aspects of Trika are not completely left out in the Pratyabhijñā system

Pratyabhjñā’ is not actually the name of a Kashmir school of Saivism, but only of an aspect of the Trika school

170 Vide

तस्माज्ज्ञेयं समयैकवस्तु शैवं व्यवस्थितम् । तथा स्मरणयोगाच्च स्मर्यते किं तथाविधम् ॥

यादरं दृष्टता स्यादथवा ज्ञानमेव तत् ।

exercणयोरैक्ये स्थिते तदुपपद्यते ।

दृष्टस्मरणयोरैक्ये

तथा सा प्रत्यभिज्ञानात् स एवायमिति स्थितिः ।

171 Vide Abhinavagupta

172

Ibid XVIII 2.

Sivadesh, IV, 118-20.

Bhagavadgitärthasangraha, on III 4.64

AGAMAS AND SOUTH INDIAE VAISNAVISM

The Saiva Agamas were given a monistic interpretation by Tryambaka (c. 400 A.D.); the Sivadṛsti of Somānanda (850 A D) gives for the first time a systematic exposition of the system He was therefore the founder of the school His son and pupil, Utpaladeva, composed the Pratyabhyña sutra and the Isoara- pratyabhyjñā-kārikā with his own glosses thereon The greatest contributor was Abhinavagupla (c. 1050 A D) His Tantraloka is encyclopaedic in range, dealing with all the schools of Kashmir Saivism He commented upon Utpaladeva and many Saiva Agamas and wrote glosses on what others had written on them The Malinivijaya-värttika, Paratrumsika-vṛtti, and Paramarthasāra could be mentioned in this connection

The place for Šikti is thus prominent in the Sakta Āgamas only Its importarce in others is in subordination to God plays an important role in Kashmir Saivism The Saivasiddhänta in South India has received a powerful impact from the concept of Sakti in the Säkta Agamas, as a result of which Parvati has gained prominence along with Siva and bears several names

The Vaisnava Agamas glorify Visnu as the Supreme Being to the exclusion of other deities They treat the Ultimate Reality as not mere Vişnu but Visņu with Sri While there are several nam’s for Vişnu, the use of the word ’ Vaisnava’ as an epithet for these Agamas shows that they must be closely related to the Vedas where He is mentioned primarily by this name

Most modern scholars in India and abroad hold that both Visnu and Rudra occupy subordinate positions in the Vedas and that Vaisnavism as a religion arose later than Saivism. 173 This view requires careful examination

The Vedas (particularly Rgveda) have gained their present form through the efforts of Kṛṣṇadvaipayana who acquired the

173 Vide B K, Goswami Introduction, p XVII

Bhakti

cult In Ancient India :

CLASSIFICATION OF AGANAS

title of Vyasa 174 The need to arrange the Vedas, under the direction of his father, Parāśara,175 must have been felt because all the Vedas during that period must have been mixed up so that the clear distinction of each Veda could not be made So Vvasa was asked to arrange them in order. He picked out the rks and prepared the Rgveda and similarly the other Vedas, Brahmanas and other portions, following some principles 176 Certainly, the arrangement of the hymns was not made in the chronological order or with reference to the superiority of one deity over another It is therefore futile to attempt to find out which rks were composed earlier and which Liter Equally hard is it to determine whether Rudra or Visnu, Savity or Varun was the earliest deity adored by the ancient seurs of India So the question of the relative prominence of anv deity in the Rgueda cannot be answered Visnu and Rudra could have been held in high regard then. In the absence of evidence to the contrary, it is not proper to assume that some deities were prominent in the Rgveda and lost their position later to Vişņu and Rudra who thus emerged into pre-eminence after having occupied subordinate positions earlier

Again, Sürya, Varuga, Yama and others are still objects of worship, though not with as much veneration as Visņu and Rudra It is not possible to pick out the specific traits of the deities from the Rgveda, since all of them have hymns addressed to them and are offer. d oblations in the sacred fire Yet, a close, comparative study of the few hymns addressed to Vişņu and Rudra would show that people depinded more on these deities

174

Vide

fasurer âzıq gearra meargra gfa ega: |

विव्यास वेदान्

175 VP III 3 4

यस्मात्स

।

MBh Adı.84-130,

176 ततस्ल ऋच उद्धृत्य ऋग्वेद कृतवान् मुनिः । यजूंषिश्च यजुर्वेद सामवेदं च सामभिः ॥

ASV-9

VP III. 4. 13,

AGAMAS AND SOUTH INDIAN VAISNAVISM

for their security and well-being than on others While Vispu offered protection to the people providing them with the means for happy living,177 Rudra was looked upon as a terrible deity. ready to award punishment to

wrong doers Naturally, the sages prayed to Rudra for pardon and for gifts enabling them to Itad a prosperous life with kith and kin 178 This explanation could be offered to justify the continued primacy which Vispu and Rudra have been enjoying

While studying the nature of Vaisnavism, it becomes neces- sary to take into account the development of the Visnu cult in the source books Apart from the Vedas, there are the epics, the Puranas and other such works. The difficulty of getting evidence to determine the antiquity of the cult is immense, since the dates of these source-noks are yet to be fixed with a fair degree of accuracy

The tradition of the Hindus, however, fixes the periods of these sources at a very ancient date Modern researchers find these dates unacceptable

However, it must be

The Rāmāyaṇa

men ioned181

the

ad nitted that dates as arrived at by modern research also have their own limitations as regards accuracy The date of the compilation of the Mahabharata may not be far later than the beginning of the Kaliyuga, when the war described in

the epic was fought. This date is fixed at 3102 B C 179 which is cited180 and whose author is Mahābhārata must be more ancient and definitely before the beginning of the Kaliyuga The Puranas are held to be the compositions of Vyasa, the author of the Mahabharata, and so are to be placed about the beginning of the Kaliyuga The Bhagavadgita forms part of the Mahābhārata

177

RV. I 154

178

Ibid II, 33.

179

See under fn 125

180 Mbh Drona, c XLIII 85, 88

181

Ibid 85

CLASSIFICATION OF AGAMAS

At the same time, it is necessary to take into account the accretions, losses, changes and interpolations which have entered into these texts from time to time, The Mahabharata is said to have been available in its present form from about the beginning of the Christian era 182 This, however, does not prove that further changes did not take place after this period. It can only be said that by the beginning of the Christian era the two epics were available more or less in their present forms and known by their present names

The same must be said of the Bhagavadgita and the Puranas. Curiously enough, the Purāņas: have undergone several changes which make it difficult to identify their genuine portions The Visnupuräna is mentioned as a Vaispava text in the Tamil classic, Manımıkhalaı,183 which is to be placed much earlier than 6th century A D, when Buddhism flourished unhampered at Kañci before the renaissance of Saivism and Vaisnavism there under the patronage of the Pallava rulers This Purana must have become well known

before the Tamil epic was written It will not be wrong to place it two centuries at least before 4th century AD, when the Manımekhalat was written

The Bhagavatapurana presents a problem regarding its date. Its contents are undoubtedly very old The spirit of devotion to God premeates it But the text is not mentioned by Sankara (8th century AD) and Rāmāruja (1017-1137 A D)

This, however, is only negative evidence The Visnupurana was then available to serve the purpose of upabrmhana184, and the other Puranas, because their contents were more or less the same,

182 Weber Indian Literature, p 186

183

Kadal-vannan purānam, Manımekhalaı, XXVII. 98

184, Vide

उपबृंहणं नाम विदितसकलवेदार्थानां स्वयोगमहिमसाक्षात्कृत- àgacarufai arqqzzaranaâqan-arefsq=7%204 |

AGAMAS AND SOUTH INDIAN VAISNAVISM

might have been ignored, The Bhagavata can therefore be placed long with the Visnupurāņa It must however be under- stood thas th. Bhagavata185 contains references to certain occurrences which the Mahābhārata treats.

There were four currents of thought on Godhead, all of which were promoting salient and dominant traits which later on came to be identified as displayed by Visnu. These were about Visņu, Näräy na, Bhagavan and Vasudeva, the theistic character of which could be traced to different sources Vişou is already a Vedic deity Narayana gets glorified in the Mahābhā. rata ‘Bhagavan’ is the Lord of the Bhagavadgitä, Viṣṇupurāņa and Bhagavata Vasudeva is prominent in the Visnupurana Omni- presence, omnipotence, readiness to come down to sufferers, offering them relief from their misery, displaying miracles to convince them of His greatness and willingness to forgive the sioners and even those who offend Him are some of the features of the Deity who is widely mentioned in the sources listed above. These traits have made it possible to regard all the four names as standing for one Deity, so that the specific features and concepts found associated with each in the respective sources came to be attributed to that one Deity. The fusion of these currents has already taken place in the source books, which must be looked upon as records of the concepts when they took a definite shape.

The Vedas do not refer to any of these names except Visņu and perhaps to Narayana The mangalasloka,188 the Naraya- niya section187 and other passages in the Mahabharata refer to

Bh VII. 1 44, also see fp. 154.
नारायणं नमस्कृत्य वरं चैव नरोत्तमम् ।

देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥

Mbh. Šantı. CCCLII- CCCLX,

CLASSIFICATION OF AGAMAS

the name Nārāyaṇa Bhisma refers to Krsga as Brahman, 188 Nārāyana,189 V snu190 and Vasudeva 191 The universal form (visvarupa) which Krsn displayed to Arjuna is referred to as the form of Visqu in the Anugita192 of the Mahabharata. Yudhis- thira calls Krsna as Bhagavan 193 Markandeya refers to having been informed by the Deity whom he noticed during the cosmic deluge that He was Naravapa 194

Though Krsna does not openly speak of Himself as Brahman in the Gita, the expressions used have an Upanisadic tinge and suggest that He is Brahman 195 He is identical with Vispu190 and is Hari,197 He is the best among souls, Purusottama,198 an appellation that could apply only to Brahman He is identical with Vasudeva 199 The word, ‘Nārāyaṇa’, does not occur, aor as Krsna identified with Bhagavan, though the speeches of Krspa are introduced by the words, “Sri Bhagavānuvāca ”

Vişnu is identified in the Visnupurana with Brahman, 200

Bhagavan202 and

Vasudeva 203 The Bhagavala

Hiri, 201

Ibid Bhîşma LXV 64 56

189

Ibid Bhisma 50

190

Ibid Bhisma 63

191

Ibid Bhisma 67

192 Ibid Asvamedhika, LV }

193 Ibid Šantı XLIV 17

194 Ibid Vana, CXXII 4, 5.

195 Bh G IV 13, 24, 25 V 25

198 Ibid XI 21

197

Ibid XI 9

198 Ibid. VIII 1. X 15

199 Ibid X. 37.

VP 1, 22 81-63,

201

Ibid 1 22 63

202, Ibid. VI. 5. 69, 79.

Ibid. VI 8, 75, 80, 82.

AGAMAS AND SOUTH INDIAE VAISNAVISM

identifies Krsna with Bhagavan,204 Narayana,205 Harı206 and Vişņu 207 Narayana is identified with Visnu208 in the Baudhāyana Dharmasutra ( 500 BC)

The principal role assigned to Visqu in ancient texts like the Vedas, is one of helping suffering humanity

He is a pro- tector of people 209 in general, of the embryos210 and of conception211 in particular, this marks His effort as mainly intended to save her gs and objects that have come into exist- ence Welfare of the people thus attracts His attention,212 for which alone He descends down to earth taking up a form of utmost purity unsullied by the defects of Prakyti 213 His divine descents are many, and the gods too cannot visualiz Him except in these forms,214 All gods are under His control, and so He is the greatest among them Yet H. gets associated with Indra to help him in his undertakings 215 There is nothing which is not pervaded by Him and it can be said that He is everything The universe is His body 218

204 Bb XII 12 3

205 Ibid X 14 14, XII 12 3

Ibid XII 12 3

207

Ibid X 1 65, X 45 44

208

Baudhayana Dharma sutra, II 5 24

209

$ Br 1 2 5 XIV 1 15

210 RV VII 36 9

211 Ibid VII 36 9

X 41 81

{

212

Ibid VII 100 4

213 Varaha Purana LXXV 44, 45,

Vide

215

भवतो यत्परं तत्त्वं तन्न जानाति कश्वन । waarty aşı azdfta fedtna: 1

RV, I 154 6, VI 89

216 Ibid. I, 154, 8, IV. 18, 11, VI. 69, VI. 120, 28.

VP. I 4,17.

VALIDITY OF THE AGAMAI

He took three strides217 for the well-being of the world and provided those who were attached to Him with accomodation in distant lands like Uru and Ksiti218 (that appear to be located in Mesapotamia) This act, along with rescuing the world from a cosmic deluge, has won unique fame for His descents 23 Varaha219 and Vamana 220

He is ever associated with Sri, though the Vedic hymns as such do not have a reference to this association.221

This asso- ciation continues even during divine descents.222

He Himself creates the world 223 and, pervading it as its Inner controller, 224 protects it from insecurity

The sacred rites are identified with Him who is also the only receiver of the offerings made there 225

The arca form of worship, which seems to be not known in the Vedas, became known in the epics 226 and, more so, in the Purānas227 and particularly, the Visnu and the Bhagavata

217 RV I 154 1 5

218 Ibid VII 100 4

219 Ibid I 61 7, II 7 1, V 77 10 TS II 1 3 1, Bh, I 3 7

220 RV I 164 Vamana should be considered

Trivikrama

221

Bb I 3 19

along

with

The Śrīsākta which forms part of the Rgveda Khila glorifies Sri Khila is explained as follows

खिलं नाम कर्मोपासनाज्ञानरूपेषु त्रिष्वपि काण्डेषु यद्यद्वक्तव्यं मन्त्र- ¬¬¤afqaà aeg gå€à¤atsfavanèa geñoixqra farazzi ||

Unmattānanda on Sri Sukta

(p 572)

222 VP I 9 142-146.

£23, Ibid I 1 31

224 Br U III 7 3-23

Charudeva Sastri Felicitation Volume.

$ Br 1 4 1 3 cf Bb G V 29

226 See under fn. 116

227

VP V1 5.8; BA, XI, 3, 4, I,

ADAM 3 AND SOUTH INDIAN VAINAVISM

among them, recommend strongly the path of devotion 228 In preference to those of jñāna and karma. Karme, itself, becomes something different from what it is in the Vedic texts

The act

of worship,229 rendering service to the Lord 230 and His men 231 and offering whitever on. has232 and also the acts of devotion, together with the results expected of them,233 at the feet of the Lord, have been mede part of karma Stotras composed in languages like Präkr1234 are allowed to be used, a feature proclaiming the democratic approach of Vaisnavism. The Lord is pleased with any kind of offering, however insignificant it may235 be, and He proclaims that His devotee will never perish 236

The temples in which the worship of the Lord in arcă is conducted are mostly situated in South India Each ancient temple of Visnu has its greatness (sthalamāhātmya) recorded in the Puranas 237 Hoary antiquity is claim d for most of them

VP IIT 14 320, Bh XI 11 25

228

229

Vide

देवं देवानारूपं यज्ञं ।

Ramanuja’s Bhagavadgstubhaṣva, IV, 25

वर्णाश्रमोचितपरमपुरुषाराधन वेष नित्यनैमित्तिककर्मोपसंहृति-

fafqgqira cfager |

Vedarthasamgrahe, p, 22

230

Bh III 29 11 19, XI, 29

231

Mbh A¢vamedhika, XVI 23, tante Stotra, I 15

232

Bh X 81 2-4

233

Ibid VII 6 26

XI 3 28 VP TI 8,6 19

234

Ibid X 27 45

235

Bh G IX 26,

See Bu G IX . for a dem ratic approach

£36 Ibid VI 40, IX 31

237 The Saura Purana refers to temples of Sıva, Venkatadrı is referred to in the Vamana, Skënga, Märkandeya, Varuha, Brahma and Padma Purā nas The Brahmanda refers to Ahobila and Kaăci

CLASSIFICATION OF AGAMAS

Whether this can be upheld or not, it is not irrational to recognize the contribution made by such accounts in the Puranas

A reference to some of these shrines is found in Tamil classical texts such as Silappadıkāram,238 and Paripadal239 and others Other such works include Akanānūru,240 Puranānūru, 241 and Kalittokar 242 They describe Visņu graphically, depicting Him to be the foremost, and contain allusions to the divine descent243 of the Lord

The above-mentioned aspects of Vaisnavism are dealt with in the Vaisnava Agamas There could have been mutual indebt- edness between them and the epics and Purāṇas which are found to make use of certain doctrines forming the fundamental principles treated in the Agamas In the long history of the development of Hindu culture which is of an all-embracing character, the various branches of knowledge could not have risen in isolation nor undergone development and flourished without influencing one another

The Vaisnava Āgamas reveal certain peculiar traits Firstly, the Supreme Reality is Visnu with Sri and they are insepa- rably associated with each other 244 Secondly, other deities are held to form part of the retinue of Visnu Thirdly, the arca form of worship gets detailed treatment which includes the

238 Tiruvarangam, I. 10 156, Tirumalai, ibid I 6 1-30, both, ibid. II 11 35,

239 Tirumalıruñcolai, bid XV 11. 1, 14

240

241

Shrines of Krsna and Balarama, 59, 175 Shrines of Kṛṣṇa and Balarama, 56, 58

242 Shrines of Kreṇa and Balarama, 26, 105. 243, Silappadıkāram, XVII

244

LT. II, 15, XVI, 31 · Ahs XLVIII. 239. ASV-1074

AGAMAS AND SOUTH INDIAN VAISNAVISM

erection of temples and conducting private and public festivals. Lastly, they enjoin the worship of God in the household 245

The Vaisnava Agamas are of two kinds, namely, Pañcarā tra and Vaikhanasa The former is more liberal in its outlook and

practice than the latter Tantrika practices have exerted a very deep influence on the Pañcaratra, while the Vaikhanasa is free from it. Naturally, tantrika mantras have no role to play in the Vaikhanasa Agama

The Vathhanasa Agama perhaps arose earlier than the Pañca- vatra on account of its pure Vedic links The following passage indicates this conclusion

वैखानसं श्रीशास्त्रं प्राहुरेकायनाभिधम् । शास्त्रेणैकायनाख्येनार्चितेऽत्र हरौ पुरा

सर्वे श्रीहरिसान्निध्यं गता वै जीवकोटयः । न स्वर्गो नापि नरको न जन्ममरणे तथा ॥ श्रीशास्त्रस्यैव रक्षार्थ पूजनार्थ तथापदि । पाञ्चरात्रं पुनर्प्राह शास्त्रं वैष्णवमुत्तमम् ॥

S.A. LXV 117-119

It is said that Vaikhänasa is Srișăstra (or a holy sastra) called ’ Ekayana ‘, When Hari was worshipped in olden times In accordance with the system called Vaikhanasa, all the groups (or crores) of living beings attained the presence of Hari There was (then ) no paradise nor hell, and no birth and death The Lord uttered the best Vaisnava system, Рäñcaratra, to safeguard the holy system and also for (preserving the mode of) worship during danger.

245 Paus 32, Pas. III 32, SA 81, KA. 15

Vide

प्रतिमं विग्रहं शश्वत्सर्वेषां श्रेयसे तु वै ।

Paus XXXVI -414&

CLASSIFICATION OF AGAMAS

€

Here the word, ‘Śrīšāstra’, may be taken to mean ‘a holy system’ or ‘a system in which Sri is dealt with". In the former, case, Sri’ is only an honorific and in the latter, it indicates that the system is intended to glorify Śri The word, ekāyana’, means the only one or unique path for salvation. This is the Ekāyana system mentioned in the Chandogya Upanisad246 as a subject of study among others This is said to be the name of a recension of the Veda which is now lost The following passage is said to convey what this recension stood for.

aða fagraga ɛɛ wafa ·

नान्यः पन्था अयनाय विद्यते ।

T A. III 12 7

According to this passage, a person becomes immortal here by knowing Him to be thus, that is, as depicted above in the Purusasükta The word ‘veda’ is to be taken in the sense of worship (upasana)247 As it is said here that there is no other way available to get mokṣa, this method, namely, the worship of Visnu called ‘Purusa’, is to be adopted

In the passage cited above from the Vaikhānasa Āgama, it is evident that worship of the Lord takes the worshipper to Him. It is not, however, stated there that all the selves had obtained moksa, but only that they had gone near Hari (Sriharisannidhya). This means that they, if they had not really obtained moksa, or other selves who were still waiting to be sent to the mortal world to have the experiences of the results of their past deeds, would be coming down to earth By then, the Srisästra might was brought into being The

be lost, and so the Pañcara tra

latter is declared to be the best Vaisnava system and intended to

246 Chu VII 1 2, 4, VII. 2 1

247 Vide

वेदनमुपासनं स्यात्तद्विषये श्रवणात् ।

(Vikyakara’s passage cited in the gribhāṣya, p. 53.)

AGAMAS AND SOUTH INDIAN VAISNAVISM

safeguard the Vaskhānasa system. The word ‘prāha’ must indicate that Pañcarātra was uttered by Hari

The word,ekayana’, in the passage cited above, presents a difficulty The Pañcarātra and not the Vaikhānasa is believed to be based on the Ekayana which is also called Rahasyamnāya 248 The references to this in many texts249 are not easy to reconcile with the sense of the passage cited above from the Varkhānasa Agama However, this statement is a good piece of evidence for the Pancarätra being closely allied to it.

There is again a reference250 in the Pañcaratra tradition to the offering of the effigy of a beast made of flour (pistapasu) in the sacrifice where an animal is to be slain and offered. A similar rite, with the name, Visnuyaga,251 is referred to in the Vaikhānasa Āgama, It is not clear whether it originally formed part of the Pañcarā tra tradition or was adopted mainly on grounds of kindness to animals Anyway, this sacrifice lends support to believing that both Ägamas have the same tradition, though the ritual is enjoined as a means of expiation in the Vaikhanasa

There is also another way of explaining the above passage. The Ekayana recension must have been the basic foundation for the development of the concept of absolute devotion (paramat- kānustva) The Vaikhanasa must have developed out of this recension and, in this respect, has to be regarded as akin to the Pancaratra The latter had a specific development with provi sion made for the yantras and tāntrika mantras which are absent in the former. The two do not have much divergence in the main concepts of Vaisnavism An Upanisad called Sitopanışad alludes

248 SS 1. 16

249 Vide

-19 XX 209, IS. 1 18, 19, 40.

250

Mbh Santi.CCCLV.

JK, 99,

CLASSIFICATION OF AGAMAS

to Vaikhanasa (and not Vikhanasa), a sage who is an exponent of such important doctrines as

as those relating to the three powers, iccha, jnäna and kriya, and others, which are treated only in the Pañcaratra system This work, though perhaps relatively late, seeks to show the sage Vikhanas as associated with the Pañcaratra system 252 An approach on the basis of this reference may justify the passage in the Samurtarcanadhikaraṇa253 Yet the frequent references to the Pancarātra as based on the Ekayana recension,254 cannot be easily explained away

The following verses from the Pâñcarātra Agama lend sup- port to the concept of absolute devotion of the Vaikhānasa 255 fa¤ à¤raereor à à ¤ærmagerà | gorffaaeg &raear terá an-garfaa: 1 कर्तव्यमिति देवेशं संयजन्ते फलं विना ।

orgafa a terà argŝaransAA ||

व

Paus XXXVI 2605-262a.

That the Vaikhānasas do not worship any other deity and worship Visqu out of a sense of duty and without expecting any results, makes it clear that they must be following the Ekayana

recension.

The Bhagavata contains a reference to Vikhanas having prayed to the Lord for descending down to the earth and to the descent of the Lord in the family of the Sattvatas.

252 Vide -Sitopanışad Translation by Alain Damelou, Brahmavidyā XIX, parts 1-4, pp 321-327

253

SA. LXV 117-119

254

Same as 249

Paus reads ’ekāyanākhya’ instead of ’ vaikhanasakhya’. It is not clear whether this citation as noted in SA. Introduction, p. xxu, 12 really taken from an authentic text of Paus.

Vide:

AGAMAS AND SOUTH INDIAN VAISNAVISM

विखनसाचितो विश्वगुप्तये सख उदेयिवान् सात्वतां कुले ।

X 31 4b

The word, ‘Vekhanas ‘, must be taken to mean Brahma who made a request to the Lord for the divine descent on earth 256 Vallabhācārya, the founder of the Suddhādvasta system of Vedanta, takes this word to mean Vikhanas, the sage and founder of the Varkhanasa system 257 This interpretation would support the sense of the passage cited above in the Samūrtärcanādhıkarana Then the Pancarātra system must be admitted to have sprung long after the Vaikhanasa Yet the problem remains unsolved Brahma is mentioned in the Visnupurana and Bhagavata258 as having approached the Lord and made a request to Him to de- scend on earth The word ‘Vilhanas’ means Brahma besides the sage with that name The expression, visvaguptaye’, means for protec ing the universe This protection, as far as the descent of Krsna is concerned, was desired by the gods to be effected through lightening the burden on earth The Pañcarātra doctrines receive exposition through the Lord, but the main purpose served by His descent is fulfilled only through the removal of the evil forces, and so this achievement, which is in consonance with the request made of Him by Brahma, should be considered as of primary significance In fact, all the divine descents of the Lord have served this main purpose It is not therefore appropriate to take the passage as being in favour of bringing the sage Vikhanas into the picture. Ingenuity, how- ever, plays the chief role in these interpretations

the context, however, does not support them

256, VP V 1 54-58, Bh X 1, 20 * Vikhanas’

as meaning the sage Introduction, p XVIII, of SA, is wrong

257, Vallabha on Bh X. 31 4b

VP. V. 1, 14, 28, Bh. X, 31, 4b.

The interpretation of the word Vikhanas and found

the