आगमे वैष्णवे विश्वासटिप्पन्यः

The Vaikhanasa Agama describes the method of worshipping Vişņu and prescribes the way of life for those who adopt the Vaikhānasa-sütra. This is based upon the Vedic sources and derives support, for the doctrines which it preaches, solely from Vedic texts The worship of Visnu in the area form is

stressed

The word, Vaikhānasa’, is very old, occurring in the early literature of Sanskrit It signifies the vanaprasthāṣrama which a student who had completed the study of the Vedas could take up even without getting married 259 The sage, Saubhari, who entered into the householder’s life to be happy with a family, though he used to practise meditation, renounced it and entered into the vanaprastha order and followed the way of life prescrib- ed in the Vaikhānasa mode and became a recluse 260 Here the word,

’ vaikhānas a", 15 used In the sense of duties to be

259 Vide VP III 10 15

260 Vide

तत्राप्यनुदिनं वैखानस निष्पाद्यमशेषक्रियाकलापं निष्पाद्य asrugita क्षपितसकलपापः परिपकमनोवृत्तिरात्मन्यग्नीन् समारोप्य भिक्षुरभवत् ।

Ibid IV 2 130

Here the word ’ vaikhānasa’ is only the name of a class of hermits Cf Bh. III. 12 43. Prthu took to this way of life and practised penance as approved by the hermits (vaikhānasas). Ibid. IV, 23. 4.

AGAMAS AND SOUTH INDIAN VAISNAVISM

performed by a vanaprastha (who is referred to by the word ‘vaikhānasa’). Kalidasa refers to this order of life in the Abhijñānasākuntala 261 The commentator, Srinivāsācārya (Vai- khanasa) refers to the Vaikhānasavrata mentioned here as a hard observance of those who practise penance 262 Here, it must be taken to mean an act of penance and austerity (sramanakadharma). Anyway, the word, ’ vaskhānasa, in the above contexts, does not appear to stand for the follower of the Valkhānasa Agama

The word has been explained as ‘belonging to or following Vikhanas, a sage who “dug” within himself and meditated upon God’

Vide

खनित्वा चात्मनात्मानं धर्मादिगुणसंयुतम् । यानमाविश्य योगेन ह्यासीद्विखनसो विभुः ॥

SA Introduction P XIX

Vide

वैखानसं किमनया तमाप्रदानाव्यापाररोधि मदनस्य निषेवितव्यम् । अत्यन्तमेव मदिरेक्षणवल्लभाभिराहो निवत्स्यति समं हरिणाङ्गनाभिः ॥

That some women remained unmarried and spent their life as hermits is indicated here

262, Vide

वैखानसव्रतः तपस्विनां दुष्करो व्रतविशेषः

मूलैरेके फलैरेके पुष्पैरेके चढव्रताः । वर्तयन्ति यथान्यायं वैखानसमताश्रिताः ।

Srinivasacarya’s com. ibid

पुष्पमूलफलैर्वापि केवलैर्वर्तयेत्सदा ।

aroush: स्वयं शीर्णैर्वैखानसमते स्थिताः ॥ कालपक्कैः

MS VU, 12.

Here the root ‘khan

taken to lay bare He moved among the

Vide

VAIKHANASA AGAMAS

means to dig, to go deep into, and is to be what lies hidden (gūdhārthaprakāsana). birds

खननं तत्र मीमांसा ह्यासिद्धः परतः परात् । विशेषेण खनेद्यस्मात् भावनान्मुनिसृष्टये ॥ नाना विखनसो लोके स मासीदण्डजप्रियः ॥

Ibad.

The name of the sage occurs as ‘Vikhanah’ ’ Vikhanas’, and ‘Vaikhanasa,’ He is considered to be Brahma in his divine descent,263

Three pass ges from the Vedas are cited

cited to support the achievement of the sage Vikhanas, as an exponent of the Vispu

cult

1 प्रवः पावन्तमन्धसो धियायते ।

महे शूराय fers चार्चत ॥

RV 1. 155 1.

“Acquire the food of Soma which belongs to you

Offer wor- ship to the great warrior and to Visnu who desire to receive praises from you The great warrior Is Indra 284 In his Vimānārcanakalpa, 265 Marici cites this and remarks :

तस्माद्विवचनमेव द्विजैरहरहः कर्तव्यमिति विज्ञायते ।

This means that only Visnu is to be offered worship every day.

वैखानसं पूर्व इह साम भवति ।

ऊहे दशरात्रे सप्तमेऽह्नि । 268

263

Vide

विखनाश्च विरिञ्चनः ।

Vaiyasika Nighantu

284 RV I 155, VI 69, VII 99,

965 VK p.503.

Introduction to VK, P. 2

ASV11

AGAMAS AND SOUTH INDIAN VAISNAYİSM

“There is here an old Saman with the name Vaikhānasa. This is to be used on the seventh day of the ten-day sacri- fice,” The Rgvedic hymn,

नकिष्टं कर्मणा नशात् । 267

bad its first half set to the Sama mode of chanting by Valkbanasa and the latter half by Puruhanman 268 The word, ‘Vaikhānasa”, may mean by Vikhanas’ or a pupil or follower of Vikhanas "

vacará Garner qazaà | 269

“The Vaikhanasas purify the already pure person

The

pure person is Vispu To purify Him, one has to offer worship to Him. His worship is enjoined here

the Brhaddevata (11 29)-

This is referred

garfa zięg faxaðarfa: qfåðìsa = i àaranfùfaeña rama efa ega: ||

The passages cited above convey that Vikhanas was an ancient sage who was a devout worship of Vispu. He belonged to the Aukheya division of the Taittiriya recension of the Krsna- Pajurveda 270

He was quite familiar with the Sama chants, as

267 RV VIII 70 3 The meaning is No one can kill him who worships Indra

268 Vide Bhaskara’s Bhasya on Sämavedar›eyapradîpa, III 2.1,

269

पवस्वन्त वैखानसः पवस्वत्यादिशतः बैखानसाधिदेवताः ।

V K Introduction p 2.

There are several rks in RV 9 all addressed to Soma and not to Vaikhanasa The passage cited is perhaps lost The support, however, in favour of Vaikhānasa, is available from the Byhaddevată cited below

370, Caranavyübe, p 28

VAIKHANASA AGAMAS

evidenced above The exponents of the Vaikhanasa systems declare that they follow the Vakhanasa recension.

Vide:

वेदानां व्यसनादर्वाक् प्राग्रूपं मिलितं तु यत् । तां तु वैखानस शाखामिति ब्रह्मविदा विदुः ॥

SA. Introduction P. XIX

This is not correct. Perhaps the name, ’ Aukheya, came to be forgotten when that recension came to be called after Vikhanas who become a celebrated figure through his contribution to Vedic rituals This is evident from the following passage:-

येन वेदार्थ विज्ञाय लोकानुग्रहकाम्यया ।

प्रणीतं सूत्रमौखेयं तस्मै विखनसे नमः ॥

Commentary on the Varkhanasa-srautasütra.

The followers of Vikhanas are stated to be dear to Indra271 and regarded as the seers of mantras 272 They are acceptable for guidance not only for the hermits in their conduct, but also for worshipping Visnu 273

271

Tandy = Brāhmana, XIV 5 7

272 Vide.

273 Vide

वैखानमाः केचन शतसङ्ख्याका मन्त्रदृशः ।

Sāmavidhāna Brahmana, I. 17.

वेदे वैखानसे सूत्रे यो धर्मः परिकीर्तितः । सर्वैस्स धर्मोऽनुष्ठेयो नाव काय विचारणा ॥ वानप्रस्थास्ततस्सर्वे ये द्विजाऽन्ये च सूत्रिणः । तत्सूत्र विध्यनुष्ठानात्स्मृता वैखानसास्तु ते ॥ यत्सूत्राद्यन्तमध्येषु भगवान् विष्णुरव्ययः । यो गीयते यस्मान् सर्वसूत्रोत्तमं तु तत् ॥

V. K. Introduction, p. 4.84

AGAMAS AND SOUTH INDIAN VAISNAVISM

Vikbanas himself is the author of Dharma, Grhya and Srauta Sutras which he claimed to have compiled under guidance and instruction from Visņu 274 He is identified with Brahma who is credited with the authorship of the Sutras 275 Besides the ceremonial aspect, these Kalpasütras enjoin the worship of Vişnu 276 The directions given here for the worship are stated to be in consonance with the contents of the Vedas,277

The Tandya Brahmana,278 Jaiminiya Brahmana,279 Arşeya Brāhmaṇa 280 and Taittiriya Aranyaka 281 mention the name, Vaikhanasa, for reference The Dharmasütras of Baudha- yana,282 the Grhyasülras of Agnivesa 283 and Baudhayana 284 and the Srautasūtras of Baudhayana 285 and Hiranyakesin 288

274

276

Vide

आदिकाले तु भगवान् ब्रह्मा तु दिखना मुनिः । यजुः शाखानुसारेण चक्रे सूत्रं महत्तरम् । anfemarcgá stawiåanfaan |

sur g fææær gfa: 1

276

See under 273

Vide

278

Ibid pp 3.

Ibid. p 3.

सर्ववैदिकाचारास्तपो यशश्च विष्णुपूजाविधेर्भेदाः ।

Tändya Brähmana, XIV, 9 39

279 Jaiminiyabrāhmaṇa, I, 9 3

Vk ep 480.

281 TA XXIII. 3

280 Arseyabrāhmaṇa, I 62

282

Baudhayana Dharmasutra, II 6 18

283, Agniveša Gṛbyasútra, II 6.5. 284

Baudhayana Grhyasîtra, II 9 17 285. Baudhayana Śrautasūtra, XVI 24 B 288, Hiranyakes: Srautastra, XIX. 3. 14.

YAIKHANASA AGAMAS

cite Vikhanas as authority for their ritualistic practice in certain

contexts.

Vikhanas had nine pupils according to the following bloka of Bhrgu.287

«ışaqìsfarûfam afegisfyretocZ | gotu: gorŝa nga nadcunt: 1

gà fagner: farsar: Stargugarfra: 4

Among these Kasyapa, Atri, Marici and Bhṛgu are known to have composed their own Agama texts. The works of others have not come down to us Whether they wrote at all is also not known

Another point to be noted here is that there is no Independent Samhita with the authorship of Vikhanas. Perhaps, Vikhanas taught in general the conduct of man and his mode of life in regard to dharma, grhya and frauta aspects and laid stress on the need to attend to the duties concerning these with impli cit faith in Vispu He could have directed his pupils to write only on the practical aspects of Vaisnavism in the light of his own teachings They too must have undertaken their work accordingly Hence, the Varkhānasa Agamas do not treat exhaustively the Caryāpada which is dealt with in the Vaikhānasa Kalpasūtras by Vikhanas himself.

The validity of the Vaikhānasa Agama is questioned in some quarters The objection here is based on two grounds. The first raises the question of the validity of the Vaikhanasa Kalpa- These sūtras, it is urged, cannot be valld nor their author

sū tras

Vide

ततो भगवताशशः सृष्टा तावन्नवसंख्यकानध्यापयामास तथा साङ्गोपाङ्गानि सर्वशः ॥

VK. Introduction, p. 5

Then the verses cited above, naming the disciples of Vikbanas, follow.

AGAMAS AND SOUTH INDIAN VAISNAVISM

acceptable, because they are not adopted by any one outside this group. The second criticism is based on the vocation of those who adopt them. The priest who attends to the worship of the idol according to the Vaikhānasa-sūtras, must be consi- dered to live upon the earnings through this The Vaikhānasa Agama has not prescribed any vocation other than attending to the worship of the Deity for those who follow these sutras. Such priests are called devalakas288 and, along with others whose practices are similar, they have received severe condemnation. They are stigmatised as not being Brahmins They are com. pared to Candalas

Vide,

देवकोशोपजीवी यस्स देवलक उच्यते । वृत्त्यर्थे पूजयेदेवं त्रीणि वर्षाणि यो द्विजः । er à tacat ama adxsiy afŝa: »

(cited in the Agamaprāmānya, p 8)

अवालुकाः देवलकाः कल्पदेवलका ः गणभोगदेवलका

wmanqıafia aqå: 1 að 3701gor efa 11

चतुर्थः ।

उपब्राह्मणा ॥

cited Ibid pp. 8-9.

आह्वायका देवलका नक्षत्रग्रामयाजकाः ।

पते ब्राह्मणचण्डाला महापथिकपञ्चमाः ॥

Mbh Santi XXVIII 74

These objection cannot stand The Vaikhanasa Kalpasūtras are valid like the other kalpasūtras, such as those of Asvalāyana, Apastamba and others They are valid, as they do not go against the Vedas and they make use of only the mantras of the

The word ‘devalaka’ is thus derived, a ta

arfa i

one

288 who takes away what belongs to God. Identity of the kinds of ’ devalakas * cited by Yimuna and in Mbh Šantı. XXVIII 74 18 hard to be arrived at See Agamaprāmāṇya, notes by Van Buitenen, p 125 under 34, 35 CI Smrticandrikā, II p, 396 where Devala’s view is cited about the ́devalaka ’ as a despicable persen: also see Apararka, pp, 450, 923

VAIKHANASA AGAMAS

Vedas for any rite whatsoever. That they do not adopt any other kalpasūtras is not merely a meaningless contention, but also speaks highly of their original and superior position among kalpasūtras The sutras of Apastamba, Gautama, Yama, Manu, Samkha, Likhita, Härita, Vasistha and others adopt the sütras of Vikhenas for the reception and preservation of the sacred fire (kunda), while performing Paundrika and other sacrifices 289 Vişņu alone is to be worshipped according to these sutras, which therefore should be considered as sattoika They prescribe their rules in accordance with the duties of castes and orders in life The Vaikhanasa Agamas must not therefore be denied validity, merely because they deal with matters according to the Varkhanasa Kalpasūtras

Those who have been adopting these sutras to guide their religious practices, have been studying the Vedas through the generations and gone through all the secular and religious purificatory rites (samskāra) enjoined therein. They have been following the rules prescribed for castes and orders in life. They are diligent in doing the duties prescribed for them. They are Brahmins devoted only to God Therefore, they are not inferior to any other group of the Hindu community

Those who follow the Vaikhānasa Agama the texts of which are composed by Kasyapa, Atri and others, are required, by virtue of following the Vaikhānasa Kalpasūtra, to perform worship to God in arcă form This work is not prompted by the need to earn their living On the other hand, they would become degraded, if they do not discharge this duty. So the definition of * devalaka does not apply to them.

289 Baudhāyana Dharma Sutra, II 6 18, III. 3 14, 17, refers to the views of Vaikhanasa Govindasvämın on ibid, mentions the Vaikhānasas, Vide.-on III. 3, 21, 23, Haradatta on Äpastamba Dharmasûútra, II. 8, 11, 20, Gautama, III, 21.

AGAMAS AND SOUTH INDIAN VAISNAVISM

Kasyapa, Atri and other authors of the Varkhanāsa texts are as authoritative as Manu, Narada and others whose Smritis are wholly valid. That these are not included within the well known subjects of learning 290 (vidyāsthāna) is no argument, since their number (fourteen) only implies that some more could be added to this list. All that enlightened and good people believe in could not be traced to this list, and something not found there could not on that account alone be condemned,291

Other Dharmajāstra texts do not expatiate on the celebration of festivals, but the Varkhanasa Agamas have an elaborate treatment of them. This is no reason to declare the latter’s invalidity Like some Dhar nasastra texts,292 the Vatkhānasa Sutras recognize the worship of God. Both just indicate the mode of worship Or this is based the detailed treatment of this subject in the l’arkhanasa Āgamas The elaboration is not

280

Vide

बुगणन्याय मीमांसाघर्मणास्त्राङ्गमिश्रिताः ।

वेदा: स्थानानि विद्यानां धर्मस्य च चतुर्दश ॥

Yajnavalkyasmrti. I.3

Eighteen of them are thus enumerated

अङ्गानि वेदांत्वारो मीमांसान्यायविस्तर । पुराणं धर्मशास्त्रं च विद्याह्येताश्चतुर्दश ॥ आयुर्वेदो धनुर्वेदो गान्दर्वश्चैव ते त्रयः । अर्थशास्त्रं चतुर्थ तु विवाह्यष्टादशैव ततः ॥

VP III 6, 28, 29

291 It will not be inappropriate to treat the epica (itihasa) like the Mahabharata and the Rāmāyaṇa as forming part of a separate vidyasthans

Agnivesaghyasutra, pp 71-73

CE. आदित्यमथवा विष्णुमीशं ब्रह्माणमेव च ।

अर्चये है दिकैर्मन्त्रैर्गृहस्थः प्रयतो भवेत् ॥

Smyıtımuktaphala, Ähmukakanda, II. p. 884,

VAIKHANASA AGAMA!

therefore lacking in authority and the Agamas do not cease to be valid because of this

Finally, it must be said that the Mahabharata mentions both the Varkhanasa and the Pancaratra as equally valid.

Vide.

faxoj a gad a faunsyä a gfafire + afasé a ni orgðarefact aan: | अन्येत्वव विजानन्ति मां राजन् पाञ्चरात्रिकाः ॥

Mbh Åsvamedhika-CIV 87

The Vaikhānasa Agama is ancient, as it is mostly free from the influence of the tantrika practices. The Vaisnavadharma. parvan293 in the Asvamedhika-parvan of the Mahabharata, where this is mentioned, is not admitted by modern scholars to be earlier to the nuclear portion of the epic Anyway, the cult of

Vaikhanasa must be as old as Pāñcarātra The account of the Páñcarātra doctrine is put into the mouth of Bhisma whose dis- courses are contained in the Santiparvan of the epic.294 Bhişma died before the beginning of Kaliyuga (3101 B,C), and so the doctrines of the Vaikhānasa and Pâñcarātra are as old as the date of the epic which is fixed about 3000 B.C. when it was narrated to Janamejaya by Vyasa’s pupil, Vaišampāyana

That this Agama was also known as Bhagavata is evident from the references which the commentators 295 on the Kalpa.

293 Mbh Asvamedha, CIV 84-89

294 Mbh Santi, COCXLII-CCCLX

295 VK Introduction p 3 It is however inappropriate to take, as the editor has done in this Introduction, the word ‘Bhāgavata’ occurring In the Agamaprāmānya (p 1 in the sense of Vikhanas It 13 of interest to note that he who takes to the worship of Vişou was known 23 Bhāgavata”. Vide -Bṛhatsamhitä CX 19 The name also denotes according to Atri (384) any one who is unfit for any work and so takes to the worship of a deity (including Siva and others) Vide

वेदैर्विहीनाश्च पठन्ति शास्त्र शास्त्रेण हीनाश्च पुराणपाठाः । पुराणहीनाः कृषिणो gerogiar: sfant wafta wgreaat umaar wefa ||

ASV-12

॥

AGAMAS AND SOUTH INDIAN VAISNAVISM

sutras make, identifying the sutras of the Bhagavalas as those composed by Vikhanas.

Baga, describing Divakaramitra, the Buddhist monk, in the Harşacarita, says :

अथ तेषां तरुणां मध्ये नानादेशीयः विटपच्छायासु निषण्णै- स्तरुमूलानि निषेवमाणैः भागवतै वर्णिभिः औपनिषदरेश्वर- कारराणकः पौराणिक: पाञ्चरात्रिरश्र स्वान् स्वान् सिद्वान्तान् शृण्वद्भिश्च उत्पादयद्भिश्च शिष्यतां प्रतिपन्नै दूरादेव वेद्यमानं दिवाकरमित्र मद्राक्षीत् ।

Harsacarita-N S Press, Bombay, pp 238-239.

It is here said that the Buddhist monk was attended by a num- ber of people who became his disciples. They were the followers of various systems of faith and thought Here the words, bhagavata,’ ’ aupanisada,’ ’ aisvarakāranıka’, ‘paurāṇika and ‘pañcaratrika’ occur to mean respectively the devotees of Vişņu, followers of the Upanisads, the Nayayikas, preachers of the Puranas and the followers of the Pañcarātra system. Those who followed the Upanisads, Nyaya system and Purānas could be taken to have faith in Vispu and other deities as well The devotees of Visnu and the followers of the Pañcaratra system are exclusivety attached to Visņu. The word ‘Bhagavan’ denotes primarily Visnu288 and no other deity, and the words ‘Pañcarat- *rika” and Bhāgavata’ must be taken to mean two groups of

208 Vide

वाचको भगवच्छब्दस्तस्याद्यम्याक्षयात्मनः ।

VP VI. 5 69 b,

पवमेष महाशदो मैत्रेय भगवानिति । परमब्रह्मभूतस्य वासुदेवस्य नान्यगः ॥ तत्त्रपूज्यपदार्थोति परिभाषासमन्वितः । शब्दोऽयं नोपचारेण त्वन्यन्न इयुपचारतः

Ibid. VI. 5, 76, 77.

VAIKHANASA AGAMAS

devotees of Vişnu. Hence the Bhagavatas must be different from the followers of the Pañcaratra. They should be the worshippers of the Lord described as ‘Bhagavan in the Visnupurana and Bhagavadgita. Or they may be the Vaikhanasas. This identifi. cation requires stronger evidence, If it is admitted, the Vaikhanasa system may be taken to have been in vogue at the beginning of the 7th century AD

The Avantisundari of Dandin (c. 675 A D.) refers to the worship of the Vaikhanasa kind in the following passage:

gà a fagnafaarafafgà faut curaef¶àg

प्रज्वलत्सु प्रदीपेषु ।

This gives the latter half of the seventh century as a period during which the rites according to the system of Vikhanas were being observed 297

The Vaikhanasa Agamas are mainly concerned with worship of the Lord in a concrete form. To that end are detalled the selection of a site, building of the temple, choosing materials like wood and stone, production of the idols of various kinds, their installation, method of worship, private and public festivals, and expiation for the sins of omission and commission. Apart from Visou, other deities like Rudra, Siva, Devi, Vinayaka, Şanmukha, Sürya etc., are required to be worshipped,298 The reason given for the worship of Rudra is interesting

अश्वरथनागायुधशेधानां जयवीर्यादयो राजसगुणा रुद्रशक्त्या प्रसिद्धन्ति उग्ररूपत्वाद्रुद्रस्य । अतो afaafta sasmargger mat anaffąg ec: qaa: 1 नगर्यादिषु हरः पूज्यः ।

JK, XVII.

297

Vide - Avantısundari, p. 156,

KA, V, SA. V; VK, IX,

AGAMAS AND SOUTH INDIAN VAISNAVISM

Many other ways are available for offering worship to God like Pāñcarātra, Toga and others. Yet, the Vaikhanasa mode is said to be the best and most pleasing to God.299 In this connection, the following passage is of significance

faæaigad qå fargar ayçıkaq i वैखानसेन मुनिना लोकानुग्रहकारिणा ॥ wwradagó fg fafwerŝagang |

SA. XXXI. 58, 59 a.

The expression, ‘visistädvaita-pūjana’, must be taken to be the way of worshipping God in accordance with the doctrines of the Visiștadvaita system The word, višistādvaita’, came to be used to refer to the system of Vedanta expounded by Ramanuja only during the 13th century 300 This passage must have been added to the Airssaṁhità after this period. Yet one cannot miss the desire behind this addition to the text It is to harmonise the mode of worship taught by Vikhanas with the doctrines of the Visistadvaita system

Regarding the installation of the Idols and the need to worship, a question is generally raised. The Lord is everywhere, Why should there be invocation (āvahana) and dismissal (visarjana) of the Deity? The answer is given thus in the Varkhānasa Agama The Lord is all-pervasive. Invocation means inviting Him through mantras and requesting Him to be in one particular place to receive worship

Otherwise, even gods

200 Vide

300

aŝgură: fanaà aqaaemiftaqı तस्माद्वैखानस श्रेयमिति पूर्वजशासनम् ॥

॥

KA XXXVI. 26 b-27 a.

Sudarsanasuri was the earliest writer to use the word, in the $rutapradīpikā. Vide Šribhāṣya with ten commentaries, Madras edn. P 958

Vedärtha-sangraha-tätparyadıpikā, Brindavana edn. p 48. Cf. V. Varadacharı. ‘Antiquity of the term, ‘Visiṣṭādvaita’. Brahmavıdya XXVI. Parts 3-4.

VAIKHANASA AGAMAS

cannot adore Him. While He is invoked, He compresses His expansive form out of kindness for His devotees, just as the peacock does its tail-plumes Visņu shines in the heart of the devotee who meditates upon Him as the fire in the forest blazes forth in a particular place there 301 The words of Märkandeya, which are cited here, are worth noting :

अस्माभिश्व हरेस्तस्य माहात्म्यं नावबुध्यते । मन्त्रैरावाहिते देवे स्थूले कूचे जलेऽथवा ॥

भानुकम्पया स्थित्वा पूजां गृह्णाति पूजितः ।

SA XXXI. 66, 67 a.

Knowledge of the Ultimate Reality is admitted by all the schools of thought as the means of obtaining freedom from bondage. The Reality must be known as it is, without there being any room for uncertainty or delusion Such knowledge is called tattoajñāna, Reality, which is referred to by the word, ★ tattva, is taken differently by different schools of thought. The Visistadvaita school recognizes three tattoas, namely, cit (sentient) acit (insentient) and Isvara (God) The Varkhanasa Agama offers a very direct interpretation The Vedas declare Nārāyaṇa to be the Supreme Tatloa So the word ’tat must be

taken to refer to Vişnu The Paramatman is the object of tattoajñāna, the individual self is the knower and the Vedas represent the knowledge of tattvajñāna

Vide

तदवगमनं ज्ञानं तद्विदः जीवात्मा ज्ञाता, श्रुतयो

तस्य भावस्तत्त्वमिति तस्य परब्रह्मणो नारायणस्य भावः । तस्त्रं नारायणः परः इति श्रुतिः । ब्रह्मविदः । तस्मात् परमात्मा ज्ञेयः ज्ञानमिति ब्रह्मवादिनो वदन्ति ।

VR. p. 492

SA XXXI 59.8594

AGAWAS AND SOUTH INDIAN VAISNAVIJM

The

“Brahman”, Paramätman’, ‘Narayana’ and ‘Vişnu’ are the names by which this reality is referred to It has two aspects, namely, being partless and being possessed of parts 302 former (nişkala) has full pervasion, both internal and external. As it is very subtle, its nature could not be determined. Hence some Vedantins303 declare it as both existence and non-existence (sadasal) He is the self of all. He is present in the akada within the lotus-like heart in the flame of Vaisvänara fire 304 The niskala form is like ghee in milk, oil in sesamum, fragrance In the flower, juice in the fruit, and fire in wood from friction, Ghee, oil and the others mentioned here issue out of things within which they were lying latent When a self melitates upon the nişkala aspect of Brahman, there appears forth Brahman revealing in full its individual features Devotion, which takes the form of meditation, rubs (or strikes) It, and there arises the sakala 305 aspect. The meditator thinks of a particular form of the Deity. When the faggot (arani) is rubbed, sparks of fire fly forth. Brahma, Siva and others who emanate from Brahman are differ- ent from It like the sparks of fire from fire. The lump of mud

302

VK..

303 Ibid

D 492

निर्गुणो

cgureensa¤gì sæst fæent sfandt saidt fagfol aáifgz: getmzaręfaqzq: aqufzfa ¤gariqat

faract वदन्ति ।

钱

ब्रह्मवादिनो

The word, brahmavidınah", denotes those who have realized

Brahman and therefore expound Its reality The word “sadasar’ does

not refer to the Advaita concept

304

Vide.

aear: færarar atÒ qcar?ar szafa: 1

स ब्रह्मा स शिवः सेन्द्रः सोऽक्षरः परमस्वराष्ट्र ||

e sur e

Narayana Upanışad XIII cited in VK. p. 493.

VE, p. 493. Ct. Pls 1. 7. 45 b

VAIKHANASA. AGAMAS

placed on the potter’s wheel, is not distinct from the jar, plate and other things made out of it The meditator can think of such forms which are different from and also identical with Brahman Vişņu takes the form which is taken to represent the sakala aspect, for the purpose of creation, protection and destruction of all beings

Vide:

सर्वव्याप्यशरीरः परमात्मैव सर्वभूतानां प्रभवरक्षण

हृतिनिमित्तशरीरी भवति ।

VK.p 493

Śri, who is eternal and whose form is not manifested, belongs to Him as His power (saktt). She is ever in agreement with His will. She is ever in the form of bliss. She is in the form of primordial matter (mūlaprakṛtı) 306 She is the cause for the Lord taking to any activity,307 This concept is in agree- ment with that in the Tantras.

The Lord (Bhagavan) could be worshipped in four ways, namely, japa, huta, arcana and dhyana 308 Japa is to be done, maditating on a mantra of Vişnu Performance of agnihotra and other such rites comes under huta (homa). The third is offering worship to God in the idol in the temple or house, following the method of the Vedas, Dhyana consists of meditation on God through yoga Among these, arcana is the means to attain all objectives. The Lord becomes fivefold for this purpose with

308 सा च नित्या माद्यन्तरहिता अव्यक्तरूपिणी प्रमाणाप्रमाण- साधारणभूता विष्णोरुसङ्कल्पानुरूपा नित्यानन्दमयी मूलप्रकृतिरूपा arfen: 1

807 Ibid, p. 494.

V A. pp 493-4

308 Ibid. p. 508, Here the word, ’ samadrayaṇa’ is used to mean worship

AGAMAS AND SOUTH INDIAN VAISNAVISM

the names, Visau, Puruga, Satya, Acyuta and Aniruddha. Among them Visnu is the foremost and is called Adımürti 309 God, who is subtle, pervading every being, must be looked upon as not different from Him who presents Himself in the gross form of an Idol, and worsh p must be carried out without having any idea of distinction between the two 310 These five forms are distinct from one another like the five fires-Sabhya, Ahvaniya, Anvāhārya Garhapatya, and Āvasathya-and the five prāņas 311 Visnu is all-pervading, Puruşa is animating, Satya has unlimited static experience, Acyuta does not change under external influence, and Aniruddha has no check from any source 312 Visņu, also called Adımürti, has four forms called Mahavisņu, Sadavişpu, Vyapin and Naravana Satya arose from Mahāvisņu, Acyuta from Sidavisņu and Aniruddha from Vyāpin Purusa represents a part of Vişņu. Dharma, jñāna, aiśvarya and vairāgya are the qualities of Puruşa, Satya, Acyuta and Aniruddha respectively 313

309 Vipu is called Adimarti VX p. 245.509, SA XXXVII, 3b, 4a.

310

311

SA. XXXI ST

VK p. 509. See SA 29 for the derivative significance of the names of the five fires

312

VK P $10

313

Ibid. SA XXXVII 3

आसु मूर्तिषु कूटस्थः सूक्ष्ममूर्तिः सत्तामात्रः । सोऽत्र पर fasoarer: 1

।

JK, p 52

विष्णोरंशः पुरुषः faroitta: geq: #grfàcita: eza: werfasoitta

महाविष्णोरंशः सत्यः सदाविष्णोरंशो seya: aurfqatsantsfaae: qfa i

।

VK, pp. 508 10

VAIKHANASA AGAMAS

Prakyti is both sentient and insentient.314 The former is the self which is ever associated with a material body and gets affected by it as a result of the deeds done by it before getting into it. The self migrates from body to body and suffers the results of its deeds. Insentient prakṛt is represented by the products of matter such as the five elements, mind, senses and other such things. The process of creation is stated to be due to God’s will, but is not described as such, 315

There is a glorious description of Vispu who pervades the entire world and remains there as its inner controller. The universe is conceived as His body, several things in the created world becoming the limbs.

Vide

यस्यास्यमग्निः द्यौर्मूर्या खं नाभिः भूः पादं चक्षुषी अर्कनिशा- at दिक् श्रोत्रे ज्योतींष्याभरणानि उदधयोऽम्बरं भूतानीन्द्रियाणि अस्याकृतेः प्रमाणत्वं कल्पितं भुग्वादिभिः । तद्धेतुभि नोवमन्तव्य- ममीमांस्वमाज्ञासिद्ध मिति कृत्वा तदुक्तविधिना कारयेत् ।

J.K. p. 100

This resembles the following dhyanasloka in the Visnusahasranāma suggesting that one must have been borrowed from the other,

314 Vide

सा प्रकृतिर्द्विधा भवति चेतनाचेतनेति, अवेतना पञ्चभूतै- मनोबुध्यङ्काररूपैरष्टधा भिन्ना । अन्या जीवभूता चेतनेति ।

Vk p 494.

315 There is no reference in the Vaikhānasa texts to the theory of creation KA mentions that Brahmā was asked by Visnu to create the world (XXXVI, 5 to 7). VK, states that creation is effected at Brahman’s will. (p 495).

ASV-13

AGAMAS AND SOUTH INDIAN VAISNAVISM

though it is not possible to fix the priority or posteriority of either :

भूः पादौ यस्थनाभिर्वियदसुरनिल चन्द्रसूर्यौ च नेत्रे कर्णावाशा शिरो द्यौर्मुखमपि दहनो यस्य वास्तेयमन्धिः । अन्तस्थं यस्य विश्वं सुरनरखगो भोगिगन्धर्वदैत्यैः चित्रं रंरम्यते तं त्रिभुवनवपुषं विष्णुमीशं नमामि ।

क्षिति पादौ च पत्रं नाभिद्यौरिशरश्शशिभास्करौ । नेत्रे लोका महत्पूर्वा विभोर्यस्य शिरोरुहाः ॥ दिशश्श्रोत्रे भुजाश्चैव विदिशस्सर्व एव हि । आधारशक्तिपर्यन्त यस्य पातालसन्नतिः ॥

Paus XXXVI. 101-102

The selves are distracted by the Lord’s māyā and, being subjected to the sway of passion, anger, avarice and others, commit sinful deeds which bring them to this world again and again.

These sufferings could be avoided once for all only by God’s grace which could be obtained by worshipping Him

Vide:

भगवन्तं समाश्रित्य भक्त्या नारायणमुपासीत । तदुपासनात् सोऽपि भक्तवत्सलत्वात् भक्तानुकम्पया स्वमायां मोचयति । तत आत्मा सम्यज्ज्ञानं प्रविशति । पश्चादाश्रमधर्मयुको भगवदाराधनं करोति

VE, p.507.

The worshipping of Visnu is enjoined as the means of obtaining security from the dangers of the world and freedom rom bondage. Here again worship of the Lord in the form of

VAIKHANASA AGAMAS

the Idol is declared to be the best 316 How this worship could be conducted effectively gets elaborate treatment in this Agama.

The description317 of the human body, as possessed of the cakra of twelve spokes, the Kundalini sakta, various ducts ( nādi ), and the cakras made of them, along with the names of twelve ’ nerves’ like pungala, susumnā, add and others, reveal that the Vaikhanasa Agama belongs to the yoga tradition. There is a detailed account of the practice of yoga318 which is required for self-control, Deep meditation is needed to visualize God who occupies the heart of the self. The means of getting mokşa is only through God’s grace. 319

While dealing with the performance of yoga, the value of the mantras is appropriately depicted. Pranava is described as

316

अथ भगवत्समाश्रयणं चतुर्विधं भवति जरतार्चनध्यानमिति ।

तेष्वचनं सर्वार्थसाधनं स्यात् ।

Vk m 508.9 Other means are hard to practise.

Vide

एवं सदा ध्यातुमशक्यत्वात् । प्रतिमादिषु पञ्चमूर्तीनामभेदेः समावाह्याभ्यर्चयेत् । एतत्समूर्चनम् । सर्वसिद्धिप्रदत्वात् गृहे देवायतने वा समूतर्विनमेव कारयेत् । अन्यथा न परं पदमाप्नोति । तस्मात् श्रुतिचोदितं परमगुह्यमेतत् ज्ञानयोगं च ज्ञात्वा समाचरेत्

Ibid pp 500-503
Ibid pp. 610-619

319 Vide

तदाराधनेन संसारार्णवनिमग्नतो जीवात्मा परमात्मानं नारायणं पश्यति । सोऽप्यपुनरावृत्तिकं दिव्यलोकं प्रसादयति ।

Ibid. pp. 507-508.

100

AGAMAS AND SOUTH INDIAN VAISNAVI3M

resembling a human being encompassing the entire world.320 similar treatment is given to the Gayatri mantra 321 There is then the representation of the syllables in the Gayalıînуāsa Each syllable has a presiding deity. The japa of this mantra thrice a day is declared to yield manifold benefits commencing from long life and ending with final release,322

Before explaining the process of meditation, the nature of the human body, its protection, development and attributes are set forth 323 The three qualities, sattva, rajas and tamas, are then described with reference to their features and the effects they produce in human beings.324 As long as the self is encased in the physical body, there are three states of consciousness through which it gets experience, namely, waking, dream and deep sleep The state of transcendence is also attainable.325

The

The Lord is present in the central portion of the body where blazes forth a fire of golden hue in a triangular form bijākṣara, repha, shines there with bindu and nāda The Lord 19 present within it as Yajňamürti,326 There is a cakra with twelve spokes in the navel. The self, which is under the influence of merit and sin, revolves there, resting on the vital airs, like the spider amidst its web. There is the Kundalini Sakti above the navel, covering the cavity of the suşumnä nädi. The heart which is situated above the navel, has a brilliant flame as of the orb of the sun in the midst of which there is the form of Visņu, shining like the rising sun, with four hands, two of which hold the discus and conch, the third in abhaya pose and the other.

320 Ibid. p. 485. 321 Ibid pp 487-488 322. Ibid pp. 489-491. 323 Ibid. pp 496-498.

Ibid. p 499. 325. Ibid.
Ibid. p. 500.

VAIKHANASA AGAMAS

101

bedecked with ornaments, resting at the waist. He is with Sri and Bhudevi and a retinue. Narayana is also present within the orb of the moon and shining at the tip of the nose. Vasudeva shines in the upturned lotus at the top of the suşumnā nāḍī, 321 Vişnu who is present in the heart must be meditated upon.328

The ducts (nadi) are stated to be 72,000 in number, of when ida, pingală, suṣumna and eleven others are prominent. The first three of these play an important role in man’s contem- plation and, even there, the susmund is held to be the path for obtaining final release. These fourteen are spread over the body. Besides the five vital airs (prāna and others), there are five more with the names of näga, kūrma, kṛkara, devadatta and dhanañ- jaya 329 Among them, prāṇa rests between mouth and nose, be- tween heart and navel, and between the two great toes; apāna in the navel (1.e, in excretory and generative organs), vyāna in the joints, udana in the throat, samāna all through the body, nāga in the throat, kurma in the eyes, kpkara in the stomach, devadatta throughout the body and dhanañjaya all over the body,330

Although japa, homa, arcana and dhyana are declared to be the four courses for pleasing God, the Varkhānasa Agama stresses the significance of arcana which will accomplish all that one likes to achieve.

Vide

àcgað gafefarað zara सर्वार्थसाधन स्यात्

(VK.p.309)

Yet the path of meditation is described at great length. Unlike in the yoga system which treats the separation of the self

Ibid. pp. 500-2
Ibid. pp. 502-3.
Ibid. p. 503

330 Ibid. pp. 605-8.

102

AGAMAS AND SOUTH INDIAN VAISNAVISM

from prakṛti as yoga, this system considers the union between the self and the Lord as joga.

Vide;

जीवात्मपरमात्मनो

Âarzaqcælenat qfa gegraafta

योग

(VX p 510)

Among the eight constituents of yoga, yama is said to be of ten kinds, of which the first two are identical with those given by Patanjali 331 Asteya is referred to by the word, acaurya " Brahmacarya is stated to be the householder’s attachment to his wife and, as such, means making no advances to other women. The other six which are stated here are dayā, ārjava, kṣāni, dhairya, mitäs ina and sauca Niyama is are of ten kinds, of which tapar and santoga agree with the enumeration by Pitaf- jul: 332

Others are astıkya, däna, Vişnupūia Vedärthasravaṇa, kutsitakarmasu laya, gurupa desasraddhā, mantrābhyasa and homa The use of the word, Visnu, brings out the identity of the God- head The seventh is an explanation of hri, and the next shows the importance attached to the role played by the preceptor. The twentyfour divisions of yama aod nyama make an aspirant fit for understanding meditative practices.333

Nine kinds of postures are enumerated with a description for each and a classification of them as the best, mediocre and ordinary 334 Präṇāyāma gets a very detailed description in which it is shown bow the vital airs are to be made to pass through the nāḍis. This purifies the nādis and enables the aspirant to bave the lotus of the heart spread out so as to make hi see Narayana there.335

331, YS II. 30

Ibid II, 31.
VK p.810 81.

334 Ibid pp, 511-12. Nine kinds are enumerated.

Ibid. p. 613.

VAIKHANASA AGAMAS

103

Pratyāhāra is of five kinds. The senses are withdrawn from their objects The aspirant finds everything to be like himself The vital airs are made to fill up the eighteen vulnerable spots in the body and thereby maintain complete cessation of external activity 336 Dharana is of eight kinds, namely, fixing up stead. fastly the mind, control of ākāśa both within and without, control of the five elements and keeping the blissful body of God in the heart 337

Dhyana is of two kinds, according as the nışkala and sakala forms of God are meditated upon The former is not available even to the gods and the latter is of the nirguṇa and saguna kınds. Through meditation the aspirant visualizes God as having supreme bliss for His form 338 Meditating upon God as the store of auspicious qualities, Yajñamürti, Visqu and Narayana, is of the latter kind with four subgroups having one for each of these forms 339 Samadhi is deep contemplation 10 which the self and God are in the same plane As a stone that is not hot becomes heated by the sun’s heat, the self acquires a flawless and blissful nature on visualizing God and continues to experience Nārāyana As long as such a self remains in this world, it gets all kinds of siddhis and is practically released from bondage though embodied (jīvanmukta) 340 This stage of feeling and experiencing the blissful state of final release, while yet alive in this world, is not attainable by any means other than yoga. Sinc. t is said that the self gets ali siddhis, this stage is not the same as in the Advaita system

There are four states in the mental activity of man. They are the waking (jāgrat), dream (svapna), deep sleep (susuptı) and

338 Ibid pp 514-515

337

Ibid pp 515-516.

338 Ibid pp 516-517

Ibid pp 517-519.
Ibid.

p. 519.104

AGAMAS AND SOUTH INDIAN VAISNAVISM

transcendental (turiya). The effects on mental activities during these are respectively external knowledge, internal consciousness and enlightenment 341 The qualities are dharma, jñāna, aisvarya and vairagya which each of the five deities

possesses 342

The state of moksa is one of intimate union of the self with God.

Vide·

विष्णोः सायुज्यमाप्नुयात्

JK. p 30

That this state should characterize the concept of moksa is justifiable, because the self, which emerges from prakṛtt, that is, Sri ever associated with God, should naturally get back to the place of emergence, of course, with this difference that it returns rid of all residue of karma and with full enlightenment.

The place to be attained is called Vaikuntha, which, true to its name, cannot be deformed or maimed by any force. It is far above the three called Pramoda, Sammoda and Amoda in the descending order, the last representing the stage wherefrom the regions called Vispuloka begin. Visnu is the deity in Amoda, Mahavisņu in Pramoda, Sadavisņu in Sammoda, and Vyapın who is Narayana in Vaikuntha. The names of the three regions leading to Vaikuntha have significance in the sense that they provide room for the enjoyment of divine bliss 343

Among the pupils of Vikhanas, four, namely, Atri, Bhrgu, Kasyapa and Marici, gave out their own versions of the Vaikhanasa Agama which they had studied under Vikhanas. Unfortunately, only a portion of each version is now extant.

JK p 52,

342, SA 37 3, JK p. 52 343. Văn D5, 1949.

VAIKHANASA AGAMAS

105

The work of Marici contains, in the last chapter of his Vimandreanakalpa, a list of the works written by all the sages including himself The basis for these works is the Vaikhānasa- sü tra His Anandasamhitā,344 of which the Vimānāreanakalpa is a part, contains a slightly different list Bbrgu’s Tajñādhik ära345 and Atri’s Samürtärcanādhikarana346 contain their own lists. There is discrepancy in the number of texts and in their names as found in these lists

Atri is stated to have written four texts named Pūrvalantra, Atreyatantra, Visnutantra and Uttaratantra, according to the ver sion of the Vimānārcanakalpa Bhrgu’s version mentions eleven works among which Sämürtacanadhikarana is stated to be Uttara-

tantra

Apart from the four in Marici’s list in which Uttara - tantra is identified with Samürtarcanā dhikarana, there are seven others among which a fragment of Niruktadhikarana alone is available All these are said to have contained 88,000 slokas, Except for these two works, all are lost Some of these end their names as ’ tantra’ and others as ’ samhitä

ten.

Bhrgu’s works are thirteen, according to Marici, named Khilatantra, Purā tantra, Vasanādhikāra, Citrädhikara, Mānādhikāra, Kriyadhikara Arcanadhikāra, rajñādhikāra, Varnadhikāra, Prakir nädhıkära, Pratigrhyädhikāra, Nirukiädhıkära and Khilā dhıkāra, The lists of others enumerate less works Bhrgu’s list had only Among these, the Kriyadhikara and Yajñādhikara are available in print The Arcanadhikara, Vasanadhikāra, and Niruktädhikära are available as manuscripts The Mantrā dhi- kära, Citrädhikara, Varnadhikara and Puratantra are available in fragments The rest are lost All the thirteen works are stated to have contained 88,000 slokas, Except two which end their names with the word tantra,’ the rest end in the word,

• adhikara ‘.

344 Ibid. p 520.

€

Yajñādhikāra, LI. 13-29.

348 SA. Appendix, 4,

ASV-14

106

AGAMAS AND SOUTH INDIAN VAISNAVISM

Kasyapa’s works are three in the list of Marici. They are Satyakānda, Tarkakāṇḍa and Jñānakānda. Atri’s list adds Santanakanda to the list The Anandasamhita has a karma- kända Perhaps all these make his works five in number as stated by Bhrgu347 and Atri 348 Except the Jñanakanda which is in print, others are lost All the works are said to have contained 64 000 Slokas They end their names with the word,

‘kanda.”

hita

Marici’s works are eight, as stated in his Samurtarcanādhi karana Their names are Jayasamhita, Anandasaṁhitâ, Samjñānasamhita, Virasamhitā, Vijayasamhita, Vijitasam- Vimalasamhita and Jñanasamhîtā His othe work. Anandasamhita, mentions Kalpitasamhita in the plice of the Jäänasamhitā Borgu’s list enumerates eleven works. The list of Air1349 mentions the works of one Ängirasa which are seven, some of them having different names Some of these are the same as those attributed to Marici It is not clear whether Angiras is another name for Manici, but Angiras is not mention- ed anywhere else as the author of the Vaikhdnase texis Among these, the Vimānārcanskalpa and Ananasamhitë are alone available. The works, twenty-three in number, are stated 10 have contained 1,84,000 slokas. The names of all these works end with the word

samhetā’

On the whole, the number of samhitas of the Vaikhānasas comes to sixty Among them, seventeen are available fully and in parts Eight of them have been published Two have not been printed at all. The remaining seven, which are also not in print, are available only in fragments.350

Yajñādhukare, LI. 17, 27-29.
SA. Appendix, 4
Ibid. IV. 30, 31.

350 For an account of the lists of these texts, see ‘Vaikḥānasagama- säkutyasya süçîkramah’, Vımarša, Vol. I. Part 1, pp. 7-16.

VAIKHANASA AGAMAS

107

These texts are written mainly in verse, as in the case of Atri and Bhrgu, but those of Kasyapa and Marici are in prose. All of them reveal a high level of literary attainment

In their contents, they are similar and, if there is any divergence, it is only in the more elaborate treatment of some topics in one than in another Among the four divisions into which these contents are grouped, it is the kriya pada that has received more attention than others, Carya receiving some treatment The duties of a vanaprastha which are generally known as those of the vaikhānasas, the significant position which Vikhanas held in regard to rituals and the lack of empha- sis on the importance of the ascetic order indicate that the Varkhanasa Agama is ritualistic to the core in its outlook and conception How best the life here could be lived in strict conformity to Vedic traditions and how effectively the Lord could be worshipped have received attention in these works. In fact, the ascetic and the vanaprastha are excluded from officiat- ing as priests for certain rituals 351 The other two divisions of the Agama receive only brief treatment.

In general, the texts deal with the methods of construction of temples and making images Installation, consecration and worship of the deities receive detailed treatment Special cere- monial baths are described with minute details. Festivals, both private and public, get procedural treatment, purposes to be served by conducting them Special emphasis is laid on the ways and means of performing the rites of purifica- tion and expiation

indicating the

The Srauta rituals receive special emphasis and all of them are declared as representing the various ways in which Visņu is worshipped 382 Naturally, the various types of priests like the

SA, XXX 14b.

382, See under 275 supra.

100

AOAMAS AND SOUTH INDIAN VAISRATISM

Ptoik, the adhvarya and others have a prominent role to play in the rites connected with temple worship.353 Mantras are frequently cited for use even for what may seem to be only a secular activity like turning up the earth at the chosen site to construct the basement for a temple. The directions for many an item are drawn from the Sutras of Vikhanas

All are not entitled to adopt the directions contained in these texts and conduct worship in the temples Only that Brahmin who has had the study of the Vedas and has undergone the consecratory rites (samskäras) since conception, according the rules laid down by Vikhanas in his Kalpasūtras, is competent १० conduct the worship of the Lord in the temples.354

The Vaskhanasas are exclusive worshippers of Visnu and do this worship as an obligatory duty without expecting any results

363

384

1 K pp 228 224

Vido

बैखानसेन सुवेण निषेकादिक्रियान्वितम् ।

विप्रं स्वाध्यायसम्पन्नं गृहस्थं लक्षणान्वितम् ||

खासनाख्यसूत्रोक्कशौचाचारसमायुतम् । श्रोताचारसमायुक्तं सन्ध्योपासनतत्परम् ॥ तत्सूत्रोक्तविधानेन नित्यहोमपरायणम् । पत्न्यग्न्यपत्यसंयुक्त दयाद्यात्मगुणैर्युतम् ॥ सुप्रसन्नेन्द्रियं दान्तं ज्ञानिनं शान्तमानसम् । पारम्पर्यक्रमायातवैष्णवं भक्तिसंयुतम् ॥ अनन्यदेवता भक्तं नित्यं विष्णुपरायणम् । गृहविष्णवर्चनायुकं ध्यानकर्मणि निश्चलम् |

विधानज्ञमनुक्तक्रमवर्जितम् ।

प्रायश्चित्तादिषेचारमाचार्यं पूजयेदुधः ।

S.A XXVII. 10-15

VAIKHANASA AGAMAS

from 11.355 Some of the acts which are enjoined for worship are peculiar to their Agamas. For instance, mandala, nyasa and the positions of the syllables in mantras are mentioned,356 The ducts (ndd7), bindu and other aspects of sonic creation 357 are treated with reference to meditation Sri is considered as the power (Saktı) of Vişņu,358

The opinions of others described as ‘kecit · 359 are referred to. Perhaps, these persons were offering a different direction to certain practices which could not be effectively carried out, for want of materials or facilities mentioned in these

texts

game

Though having an easy flow of graceful expressions, archale forms 360 are not absent in these texts This does not at once indicate that they should be very ancient. Such expressions are generally met with in the epics and Purānas and also in the Kalpasūtras Their presence in these texts could be explained on the ground that the authors of these works were sages who were practising rituals

The sages Marici, Bargu, Atri and Kasyapa, are very ancient and, as it is generally admitted, many of these texts must have taken their rise in North India The authors of the Kalpasūtras mostly hailed from North India. Curiously enough,

355 See SA

Introduction, p XXII

VK p 2823 286 339, 485-491

SA IX 71, 72,

母

qongfacur afn: 1

Ibid. PP.

357

VK PP 500-50

368

Vide.

विष्णो

389

facont fangfar: eft: विभूतिः श्रीः

Ihid pp 103 182, 190, 488.

380 KA X, 41, SA, LXXIX, 18.

110

AGAMAS AND SOUTH INDIAN VAISNAVISM

the Vaikhānasa Āgama as such is not well-known in North India. This is perhaps because the Kalpasütras of Vikhanas are followed by a handful of people who belong to the Taittiriya recension of the Krsna Yajurveda which is popular only in South India where the mode of worship in the temples must also have been derived from the Vaikhanasa Agama Most Vaisnava temples in the south are at present governed by the Varkhanasa tradition. Perhaps, these texts were more popular among the Tamilians Words of Tamil origin are found in some texts 361

The Samürtärcanadhikarana, which forms part of the Atrisamhita, has 83 chapters containing about 5,000 slokas Twentyfive chapters of this work are concerned with architectural details and eleven with the rites of expiation (83rd) is devoted to the worship of the sur

One full chapter

The priests who

The

attend to the worship of God in temples, are required to be kept in contentment, as otherwise the locality where the parti- cular temple is situated would be visited with misery 362

different families are mentioned in a The colophon of this work refers to this text as taught orally by Air (Atriprokta) The printed text has a supplementary chapter called Rathapratistāvidhi as belong- ing to Puratantra, one of the four works of Atri

gotra and pravara of 47 separate chapter (63rd)

The printed text has an Appen iix I containing six chapters representing a version based on a diff rent manuscript Bhrgu, Kasyapa, Angirasa and Atri received teaching about the highest dharma, the Supreme Deity and the method of worship from the four faces of Brahma respecavely facing the east, south, west and north quarters 363 While mentioning the various branches of learning, those of the Buddhists and Jains are also

361

Karaṇdikā: VK p. 88, Culli, ibid. pp. 154, 293,

362 SA. XLIII, 115-118,

Ibid. p, 474,

VAIKHANASA AGAMAS

111

included.364 The Agamas are said to be five, namely, Vaikhānasa, Sattvata, Tirtha, Aikantika and Muzaka 365 The Lord uttered some expressions taking Himself the form of a bird, and Brahma who searched for the meaning of those expressions is here known as Vikhanas. The system which Vikhanas expound- ed became divided into four groups connected with the names of Atri, Bhrgu, Marici and Kasyapa. The Sattvata mode is based on the Ekayana Veda 366 The Tirtha kind has 24 tantras and prescribes four kinds of initiation (diksā). It has four divisions, jñāna, yoga, krıya and caryā as in other Agamas, and an addition- al section on prāyaścitta 387 The other two are not treated, except for the mention of their names The subject matter in all these five is stated to be one and the same 368 The Vyuhas are stated to be five in the Vaikhānasa system and four in the Pañcaratra The pranava represents the threefold vyü ha 389 Mention is made of the six infirmiues (urmı),370 namely, grief, illusion, hunger, thirst, decay and death, the six sheaths371 (kosa) of skin, flesh, blood, sinew, marrow and bone, and the six phases of existence372 (bhava), namely, taking birth, existing, changing, growing, declining and dying Six paths (adhvā)373 and six relations, namely, para, apara mahān, antarālaka, divya and divyetara,374 which are connected with sound and sense, are also listed

364 Thid p 478

365

Ibid Appendix I 3

366

Ibid p 480, 4-7

367

Ibid p 481, 18-18

368

Ibid p. 481 10

369

Ibid p 483 23-26

370

Ibid p 483 41

371

Ibid p 483 42-43.

Ibid p. 484 43-44 373. Ibid p 484 44-45. 374 Ibid. p. 484, 45-50,

This view has held by Virṣāyaṇı.

112

AGAMAS AND SOUTH INDIAN VAISNAVISM

The name of Sarvasiddhanta is given for 28 kinds. The Pasupata and Tamala are of six and nine kinds respectively.375 The system of the Buddhists, Nyaya and others are then enumer- ated. The names of the texts of the Pañcarātra and those of the four sages of the Vaikhānasa are given For the latter together the number of slokas is stated to be 64,000 and the number of texts as twentyfive 376 The nature of reality and the eight- limbed yoga get treated in the next two chapters

377

There is the Appendix II which deals with the nature and geography of the world and has only one chapter called Bhuvanakosavarnana as taken from Atri’s Visnutantra At the end of the printed text, there is a chapter numbered as eight, belonging to Airi’s authorship and entitled Durnaksatraprāyas- cittavidhi

The information contained in two appendices is very useful, Yet the mention of adhva, which is generally treated in the other Agamas, Säkta, Sawa and Pañcarātra, does not establish it to be a genuine doctrine held by the Varkhanasa system

Among the texts of Bhrgu, the Kriyadhikara has 39 chapters containing about 4000 slokas Worship of God is of three kinds" in the mind, in the image and in the sacred fire The first kind must not be taken as meditation, but as offering worship in all its details mentally conceived The second is carried out with

respect to the idol which is installed

The third kind consists

in mentally conceiving God as seated amidst the sacred fire and making offerings to Him in that fire.378 The worship of the idol Is the best among the three 379

375 Ibid pp 485-6, 5-11

Ibid. pp 487-488
Ibid. pp. 488-504.

378

KA 1, 5-12.

Ibid. I., 13, 14a,

YAIKHANASA AGAMAS

Expiatory rites are dealt with in five chapters. It is also shown how to get over minor lapses during worship without undertaking an elaborate expiatory process. There are references to the treatment of the topic in the context in the Tajnadhikara,380 Niruktadhikara381 and Khilädhikara 382 The opinion of Angiras is cited more than once 383

Bbṛgu’s rajñādhikāra contains 51 chapters, of which explatory rites cover SIX. The main subject-matter is the worship of God according to the directions contained in the Vaikhanasa system The Prakirnadhikara of Bhrgu is a supple- ment to Marici’s Vimānārcanakalpa and Atri’s Samūrtärcanā dhi, karana

The greatness of the Vaikhānasa system, offences (apacāra) and the nature of sin are treated here. Some of the slokas in the last chapter are identical with some in the Manusmpts, Bhrgu is mentioned as the propounder of the doctrines of the Manusmrti. He may be perhaps identical with this Bhrgu. Six chapters of this Prakirṇādhikāra are devoted to expiatory rites. The Khiladhikāra of Bhrgu has three sections called jnana, kriya and yoga, dealing respectively with the tattrajñāna, practice of worship and meditation on God,

It contains 24,000 slokas in 37 chapters

Kasyapa’s Jñänakända is in prose and contains 108 chapters. While recommending the worship of the idol, it is said that here the eyes and mind get delighted through such worship and perfect remembrance of God becomes possible. This gives rise to devotion and faith He who has faith and devotion has complete success in all endeavours 384 There is mention of nine kinds of regions named Vaışgava, Brahma, Raudra, Aindra,

Ibid. XVIII 68
Ibid. XIX, 124
Ibid. IX, 236; XI 68; XXX. 149.

383 Ibid. IX, 69, 79, XIV, 350, 171. 384. JK. p. 4.

ASV-15114

AGAÑAS AND SOUTH INDIAN VAISNAVISM

Garuda, Bhautika, Asura, Raksasa and Paisaca. Only the first is to be chosen for the erection’ of a temple.385 How the villages and towns are to be formed is detailed in four chapters (14-17) The person who is devoted to God; must set apart one third of his property for the maintenance of his family and spend the remainder for building a temple and maintaining it 386

Among the five forms the unchanging and highest one is Brahman called Vişnu His form is characterized by bare existence and is subtie. He is then partless The question that would rise then is regarding the forms of Satya, Acyuta, Puruşa and Aniruddha, It is said that these are only the created forms of Visņu, like the shape of the written characters (tipt) The characters are only the symbols of various sounds 387 Close union of the self with God marks the stage of moksa 388 Twelve chapters are devoted to expiatory rites

Marici’s Vimānārcanakalpa, which is written in prose, has 101 chapters of which 40 are devoted to the construction of temples, six to the daily worship, three to the bath, eleven to she conduct of festivals and installation of other idols, nineteen to the acts of expiation, one to the deities in charge of the holy fire-pit (agnikunḍa), four to the code of practices, fourteen to tattva and one to the extent of the Vaikhānasa texts

The text opens with two stanzas of benediction in honour of God as Srinivasa who gets a glorious description Marici is the narrator of this text. At the outset he speaks of the means of getting final release God (Nārāyaṇa) must be worshipped with the mantras taken from the four Vedas in a manner pre- scribed by them. Finally, that self which adopts this way of life,

Ibid pp. 12, 13,

$88. Ibid. p. 31.

Ibid. pp. 52, 53,
Ibid, p.

VAIKHANASA AGAMAS

would reach His place,389 Passages from the Rgveda, Taittiriya Aranyaka, Aitareya Brahmana and Taittiriya Upanisad are cited to show that Visnu is the Supreme Being 390 Worship of the Supreme Being (Parama Puruşa) is called ‘Vimanäreana’,391 which explains the title of the work.

The results which accrue by this worship are stated to be equal to those of performing Agnihotra even for those who do not do it and all-round prosperity for those who do 392 Marici declares he will set forth the way of doing this worship, which he denotes by the name, Kriyāmargā’, suggesting that this text is devoted to the kriya aspect of the Agamas 393 This is evident from the large number of chapters (1-40) devoted to the proced- ural details regarding the construction of the temple and installation of images there. On this account, it is not implied that the carya aspect is not given importance Chapters 41-85 discuss this matter Special mention must be made of the detailed treatment given to the conduct of festival,394 and to the acts of expiation 395 Nineteen chapters which detail the latter, indicate the pro-Vedic character of the Vaikhānasa system

389

VK p 2

390

Ibid pp 2-3

391 Ibid p 3 The word, vimāna ’ which means the story in the structure of the temple, indicates that God must be worshipped in a temple.

392 Ibid p 3

393

Vide

क्रमेण क्रियामार्ग विस्तरतो वक्ष्यामि ।

Ibid. p 5.

KA has seven chapters for this The very title, Kriyādhikāra, suggests the importance given to kriya · SA.XXXIX.

394

VK L-LIV KA has two chapters, XIV & XVI.

SA LIII-LVII JK LXXXVIII-XC.

VK, LXI-LXXX. KA has twelve chapters, XX-XXXI.

SA, LXVI-LXXX. JK, LXXXIV -CIII.

116

AGAMAS AND SOUTH INDIAN VAISNAVISM

In particular and of the Agamas in general. Treatment of tattsa, yogic practice and makṣa shows that the jaana and yoga aspects are not ignored in Vaikhānasa Agama,396

These texts of the four sages lay great stress on the practical side, such as the construction of temples and worship of the idol. Architecture and iconography receive greater attention in the Samurtarcanādhikaraṇa of Atri and the Vimänärcanäkalpa of Marici Whatever be the topic, the Jñänakända of Kasyapa gives a complete and logical treatment.

This title may seem to be inappropriate to the work of Kasyapa

For it is not tartvajñāna that receives treatment here. On the other hand, the practical side of the Agama gets elabo- rated, and the word, “jñāna”, has relevance to the knowledge of this aspect

The title thus gets its justification The nature of reality is dealt within this work in a casual manner,397 while Its treatment is more detailed in the work of Marici

The yoga and carya aspects get brief treatment in the works of Marici and Bhrgu. The works which are lost might perhaps have conveyed more information on the jñāna and yoga aspects

It is true that Vedic mantras alone are prescribed in these texts for every ritual, In addition, mantras are cited from the Mantraprasna of the Vaikhānasas.

396, VK. LXXXV-C. The appendix in SA has a chapter on yoga.

397, JK. p. 2.