06 PĀNCARĀTRA AGAMA DOCTRINES

The Pañcarātra system is called also as the Sattvataśāstra. There are other systems also having the name ‘Pāñcarātra’ with some attributes, such as ‘Gaṇesapāñcarātra’, ‘Devīpāñcară îrā’ and others 586 There is also a system called ‘Saptarātra’

Vide.

favoaretai ofagıfą açû ada wyca # | ब्रह्मन् में । Àtarfa qxcıerfor eacrarfor à ¤ar i पञ्चरात्राणि सप्तरात्राणि

Agnipurāna XXXIX-1

Io all these cases the word ‘rätra’ must be taken to stand for day and night (ahoratra) This indicates that the explanation for the name ‘Pāñcarātra’ should be traced to sources other than that which is suggested by Prof Buitenen.

Many a stream of thought has converged to form a synthesis to serve as a basis for the edifice of the Pāñcarātra system. The Vedic concept of ritual gives the religious background for offer. ing worship. The Paurapic theory of Brahma as the creator brings in the creation of the cosmic embryo and his birth there as the Hirapyagarbha That the Ultimate Reality is partless, subtle and manifests itself in the form of the world is traceable to the contents of the Upaniṣads The principles of the evolution of matter into the world are incorporated to explain the process of material creation which is based on the Sankhya system. The disciplines of meditation are derived from the Yogi system The manifestation of the Ultimate Reality in the form of sentient and insentient beings, the worship of the Deity mentally and outwardly, the installation of idols, the elaborate procedure for

566 Including the Saptaratra, seven kinds of Pañcarātra are known, Vide Naradapaйcaratra I, 1, 56-57,

PĀNCARĀTRA AGAMA DOCTRINES

193

the construction of the temple and the conduct of festivals ows their origin to Agama traditions, These sources have been fully utilised to blend harmoniously and carry out the one purpose of serving God

The Pancaratra texts are called Upanışads and Samhitäs to indicate the Vedic foundations,567 for this Agama is based on the Ekāyana recension also called Mūlašākhā and Suklayajuś- sakha It belongs to the Kanva recension of the Suklayajurveda,588 Why it is called Mülasakha is clear from the following passage:

महतो वेदवृक्षस्य मूलभूतो महानयम् । स्कन्धभूता ऋगाद्यास्ते शाखाभूतास्तथा मुने ॥ जगन्मूलस्य देवस्य बासुदेवस्य धीमतः । प्रतिपादिकता सिद्धा मूलवेदाख्यता द्विज ॥

PārS 1.76-77; IS. I 24.

The Agama is also known as Siddhānta It is of four kinds, according to the nature of the deities to be worshipped. They are Agamasiddhanta, Mantrasiddhanta, Tantrasiddhanta and Tantrantar asiddhanta569 Another list mentions

Mantrasiddhānta as the first to be followed by Agamasiddhanta570.

According to the Agamasiddhanta, worship is to be offered to the four vyūhas.
Worship of Kesava, Nārāyana and others, representing the twelve forms of the Lord, comes under the Mantrasiddhänta.
Worship of a single form is enjoined in the Tantrantarasiddhānta. The Tanträntarasiddhänta prescribes the worship of forms like Narasimha and others.571

The Hayagrivasamhita mentions that

567 VS II. 11, IS, XXI. 554, Vide Pas 1.71, Colophon Ibid, Mbh. Santi ccclvin 63

568 Nageśa Kānvasakhāmahımasangraha. Tri. Cat. III. IB. p. 3229. 569. IS, XXI. 560-561. Cf. Paus. XXXVIII 294–309, LT, XL, 100,101,

570 Pärs 1 76, 77, Pās I. 80-83

571 Pas IV 4 19.

ASV-25194

AGAMAS AND SOUTH INDIAN VAISNAVISM

the Agamasiddhanta is helpful in getting moksa, the Mantra- siddhanta gives the fruits of undertakings and moksa, the Tantra- siddhanta grants the four kinds of objects in life and the Tanträntara grants desired results 572

The Sattvata system is classified under ten heads, each having the name Samhita They are Bhagavatsamhitā, Karma- samhita, Vidyāmayî Samhitā, Kālasaṁhitā, Kartavyasamhitā, Vaidışıkî (Samhstā), Samyamasaṁhitā, Adhikārasaṁhitā, Märga- saṁhitä and Mokṣasamhitā 573. These do not seem the independent names of any texts or systems, but only ten topics which are dealt with in the system They could be identified as those treating about the nature of God, acts of worship, knowledge of tattoa, time (for worship), rituals (which are to be done from time to time), specific acts, yoga, qualifications for initiation, and the means of moksa respectively.

A system can deal with what is wholesome to man by prescribing the means to get rid of worldly misery. It is necessary to find out the means which would provide man with this Tattvajñāna and karma are considered to be the two means which help in obtaining what is beneficial to man Karma is twofold, according as it leads directly or indirectly to tattva- jñāna The actual worship which is offered to the Lord is the direct means, while others which contribute to it are the indirect ones, The Sattavata system is concerned with the direct method of worship and, as such, is considered the best among the systems 574

The Ultimate Reality in the Pañcaratra Agama is Brahman characterised by bliss and free from all undesirable qualities.

$72. PR. pp. 96-97 for an attempt at reconciling the conflicting views.

5731 Abs XII 45-48a

574 lbid, XuÏ 7-23.

Vide.

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195

मानन्दलक्षणं ब्रह्म सर्वहेय विवर्जितम्

JS. 4. 60; PaS. I. 5. 29-40.

It is beyond the reach of all beings. Out of this issues the first form of God,

( रूपमाद्यं सनातनम्

called Vasudeva in the subtle form with two hands, crystal- like in complexion and clad in a yellow garment.575 It is seated in the heart of beings576 and is the highest light seen by Brahmā la meditation

From this Süksma Vasudeva, there rise the four-armed Sthūla Vasudeva and Nārāyaṇa. The Sthula Vasudeva is also known as Para Vasudeva from whom springs Vyūba Vasudeva. Samkarsana emerges from Vyüha Vasudeva, Pradyumna from Samkargana and Aniruddha from Pradyumna. The four oyu has comprising Vyūha Vasudeva, Samkarsina, Pradyumna and

Aniruddha constitute Caturbrahman, and they together with Para Va udeva form Pañcabrahman 577

The word ‘brahman" which is derived from the root, ‘brh’, meaning to increase, to grow, is taken to mean the unlimited nature of the attributes and of essential nature (svarupa) 578 This word is used to denote all the above- mentioned emanations of the Ultimate Reality. In particular,

575 Ibid XLIV. 22b-24; 28a, Vışputilaka II 10, Vihagendrasaṁhita II.16.

$76 Pas 1 2 16, 17.

577 Ibid 1 2 13-15, Ahs XVI 83b, 84

578 Vide

सर्वत्र बृहत्वगुणयोगेन हि ब्रह्मशब्दः ।

बृहत्वं स्वरूपेण गुणैश्च यत्रानवाधिकातिशयं सोऽस्य मुख्योऽर्थः ।

Sribhasya, I. 1. 1.

1

196

AGAMAS AND SOUTH INDIAN VAISNAVISM

It is employed to refer to the subtle and gross forms called Vasudeva, Para-vasudeva, Vyuha-vasudeva and Narayana. ‘Bhagavān’, ‘Vasudeva’, ‘Vispu’ and ‘Narayana are generally deemed to indicate one and the same Supreme Being.

Lakşmi is ever with Brahman, She is the state of existence ( bhāva), and Narayana, identical with Brahman, is the existent reality The two together constitute Brahman.

Vide :

भवन्नारायणो देवो भावो लक्ष्मीरहं परा । लक्ष्मीनारायणाचपातमतो ब्रह्म सनातनम् ||

LT. II. 15.

She is called also

In this state, she is not differentiated from Him and is said to constitute with Him the non-dual Brahman. by the name of Saktı.

Vide:

अपृथग्भूतशक्तित्वात् ब्रह्माद्वैतं तदुष्यते

Ibid II 11 a

The two are inseparably linked with each other, and so one cannot exist without the other. The relationship between the two may be said to be one of identity.

Vide :

अन्योन्येनाविनाभावादन्योन्येन समन्वयात् । तादात्म्यं विद्धि संबन्धं मम नाथस्य चोभयोः ॥

Ibid II 17b-188.

The ultimate nature of Brahman and Laksmi is that of knowledge.

Vide

शानात्मकं परं रूपं ब्रह्मणो मम चोभयोः

Ibid. II. 25b.

PĀNCARĀTRA AGAMA DOCTRINES

197

Laksmi is known by several names such as Ananda, Sva tantra, Sri, Padma, Kamala, Kundalini, Anahata, Gauri, Gayatri, Siva, Tārā, Rati and others 579 Brahman is called by several names such as Paramātman, Bhagavan, Vasudeva, Anants, Prabhava, Hiranyagarbha, Siva and others 580 That Sri and Visņu alone are meant by these receives elucidation from the Viṣnupurāņa which declares that every male being represents Visņu and every female Sr1,581

Though real identity and non-duality are predicated between Laksmi and Visņu in these texts, yet the two are stated to be different in order to preserve the transcendental character of Visņu. She is said to represent the attribute (dharma) of Vişņu who possesses it (dharmin)

Vide:

tarogimnaì fuar ago: qcâfga: 1 ca èar a màg af afñeanraa: 1 भवद्भावस्वरूपेण तत्त्वमेकमिवोदितौ ।

AhS III, 25, 26a.

Brahman is held to be attributeless, which means that It does not have any attribute which is of the material kind.582 This does not mean that God does not have any gunas Brahman has indeed the six qualities, namely, jñāna, aiśvarya, bala, virya, Sakti and tejas Of these, jñāna is a non-inert, eternal and self- luminous quality Atsvarya is lordship, which is an activity that is unchecked and is not dependent on anything external to It. Bala is strength which is defined as absence of fatigue. Virya is virility which is unchanging. In spite of being the

679. ALS. III. 7-24.

680. Ibid. II. 28b-40

$81. VP. I 8, 35,

682 Abs II, 55

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AGAMAS AND SOUTH INDIAN VAISNAVISM

material cause. Sakti is potency which becomes the material cause of the world. Tejas is splendour or might, which is capa- ble of lnflicting defeat on others without any external help,583 These six gunas make up the body of Vasudeva and Lakşmi.

Vide

orggogfang tá aregar a førar gaq i

AhS. VI. 25a.

The Lord is called Bhagavan, because He has the six gunas 584 Brahman is described as Sadguna,585 having these six as essential qualities This is not surprising, since this depiction is based on Upanisadic passages like

आनन्दो ब्रह्मेति व्यजानात् 1586

which illustrate the Brahmasülra,

तद्गुणसारस्वात्तु तद्व्यपदेशः प्राशवत् 1587

The Upanisadic doctrine 588 that Brahman has no limitations due to space, time and objects is accepted by the Pañcarātra Agama also. There is a brilliant description of this in the following sloka :-

वर्तमानं न तद् ब्रह्म नातीतं नैव भावि तत् ।

aya: gyaì àa ateda: qrådteût: "

AhS II. 47

Colours, dimensions, sizes, conditions, temperatures and movements are all shown in the succeeding sloka to demonstrate the unconditioned nature of Brahman.

683. fbid. II

66-60a: LT. II 28-38a.

584. Ibid II

28a, LT XXIX. 7; XXXVIII. 23; XXIX. 11.

585. Ibid. II.

586 TV III 8

53b, LT. X. 5.

$87. Br S. II 3 29

588. TV. II. 1.

PĀNCARĀTRA AGAMA DOCTRINES

199

Thirtyfive principles or categories (tattvas) are stated to be admitted in the Sattoata system 589 They are God, supramundane space,590 purusa, sakti, niyatı, kala, sattva, rajas, tamas, māyā, prasūti, prakrtı, buddhi, manas, ahaṁkāra, ten cognitive and conative organs, five subtle and five gross elements Among them, God is referred to as Bhagavan, which implies His possession of the six gunas and all emanations such as uyuha, vibhava and others The supramundane space is paramam vyoma generally referred to by the word ‘paramākāśa’ 591 and is the place of the Lord Purusa is Hiranyagarbha representing the aggregate of individual selves; be is omniscient and omni- present and from a part of him all the eternal selves emanate. They get absorbed in him at the time of dissolution,592 Sakti is Laksmi 593 Niyatı is Mahavidyâ,594 who represents the sättvika form of Sri 595 and is the source of the world and of speech,598 Kāla is Mabākāli representing the tamasa aspect of Sri, and it springs from myatı,597 which is only a form of time. While the latter controls and regulates the Intellectual abilities and practices of every being, the former takes every thing to its stage of fruition 598 Māyā, prasūti and prakṛti are tamas, avyakta and

589 LT VI 42b-44. Pas 1 8 39-47 enumerate fiftyone categories. This list is vague as it mixas up the products of matter with the names of duties

590 S Gupta (Translation LT) :-Introduction p. xxii.

591 LT VII 9, AhS XLV 18

592

Ibid VII 11

593 Ibid VII 13a

594

Ibid VII 18b

595

Ibid V 5.

of

महाविद्यामयी शक्तिर्नियतेयो महामुने । sfasafn æer ai g naátæcaìfqar #

596 LT XXVI 25b

597. Ibid VII 13b, AbS. VI, 48b, 47a, 49.

598. Abs, X, 18b,

ABS. IV. $1.

200

AGAMAS AND SOUTH INDIAN VAISNAVISM

prakrli respectively 599 The rest are the same as those dealt with In the Samkhya system

flawless. It is

It

Brahman is Nārāyapa, single, pure and undefinable, matchless, integrated and undifferentiated. differentiates Itself as the possessor of S’akt: and as Sakti her- self 600 Sakti is defined as the subtle condition of any thing that exists. It does not exist sway from the thing. Its existence there is known only by the effects. Each manifestation of life bas a sakti inseparably connected with it. There is one omni- present Sakti called Laksmi. She is connected with Him as moonlight is with the moon or sunshine with the sun. She differs from Him like the attribute from that which possesses it and existence from that which exists 601 They are loseparable like being and becoming, and I-ness and 1602 Lakşmi is His essential nature. Like Narayana, she too has a form made up of six gunas and so is called Bhagavati,

Vide.

qqarggoaqqzarzard znaat ezar i रूपत्वात्साई भगवती स्मृता ।

LT. IV, 48a

Like Him, she is transcendental.

She acts under His direction.

She has no existence apart from Him and at the same time she has an identity of her own.

Vide.

वासुदेव: परब्रह्म नारायणमयं महत् ।

avaré qcer ofacgramarzfaradt || fuarfyar a aðsé satreða fgueîfaà: / arerai avat★ a frurgåt suafeunt "

LT XV 9, 10.

599, LT VI, 3, mayd, prasüti and prakyti are represented by tamas, avyakta and prakrti respectively.

600 Ibid VIII 48

601. Ibid II-11b, 12a; AhS, I11,2, 8.

802

LT. II 17a.

PĀNCARĀTRA AGAMA DOCTRINES

201

Creation, protection, destruction, obstruction and showing grace are stated to be the five functions of God603 and are also declared to be those of Lakṣmi 604 It must be understood that without Laksmi (Sakti), the Ultimate Reality is incapable of doing anything, nor can she do anything without Him 605 Logically, whatever activity takes place in the attribute is taken as happening in the dharmin also. So whatever Lakṣmi does is attributed to Visnu Himself It is in this light that the sense of the passages mentioning the same five functions as being undertaken by both Visnu and Lakşmi should be understood.

Vide

sar¶rceaeg faer eignfèm a zigo: 1 मया कृतं हि तत्करी तेन तत्कृतमुच्यते ।

mg fe aer tueu eqar surfaggrolar i

L.T. XI. 6b, 7.

It is thus found that Sakti which is latent in the Ultimate Reality is taken in the Vaisnava Āgamas, including Vaikhānasa,608 as identical with Sri and called by several names such as Mayi, Prakrti, Laksmi and others. In the emanations, it is manifested and is never dissociated from Visņu This concept is opposed to that of the Sankhya system in which matter (prakṛtı) is distinct from purusa (the individual self) and is inert. It is animate, and from it arise the selves and the material world.60% Its non-separation from Visqu is helpful in maintaining Viṣṇu as the material cause of the world That Brahman Itself changes toto the world is against the unchanging nature of Brahman. Laksmi is the dharma of Brahman, and she is identical with

603. Ahs XIII, 15a

804

Ibid XXI-13a, LT. XII. 13, 14

605

LT II. 18b, 19a,

606 S′sktı ıs Sʼrī • vide AhS V. 3b-5, VK, pp. 493-4.

607

LT VI 36a

ASV-26

201

AGAMAS AND SOUTH INDIAN VAISNAVISM

prakṛti, and any change occurring there may be attributed to Brahman, but it does not occur actually in Brahman,

The Ultimate Reality is Vasudeva called by several names and is tranquil (without activity), changeless and ever-existent 608 It has no limitation of any kind and is the source of very vast divine powers,609 Sakti, also known as Laksmi, is latent in Him.

It is necessary to explain how the worlds have come into being from Him or at His instance, since He is totally inactive. An independent resolve flashes forth in Him who orders the latent Sakti to activate herself, which the Agamic tradition describes as opening of the eyes. This is like the moon rising out of the ocean It is only the will of Brahman to create.

Vide:

उम्मेवस्तस्य यो नाम यथा चन्द्रोदयेऽम्बुधेः ॥ ag arcrgoût afe: faggregur aær i

LT. II. 22b-23a.

This Sakti is of two kinds, namely, kriya and bhutt 810 The former is action, and it is represented by Sudarsana,811 the discus of Visņu. The other is becoming, that is, the universe. The former is energy and the latter matter. When Sakti is said to become active, what is meant is that Lakşmi makes ber presence felt

The bhūti part is impelled by kriya, and so the

world comes into being

Creation is a continuous process and cannot be uniform in It must have some stages marked by specific changes

its nature.

608. ibid. II. 8a.

609. Ibid. II. 9a

610. AbS. XIV. 7b, Ba.

611. Ibid. III 45b.

PĀNCARĀTRA AGAMA DOCTRINES

203

which occur at long intervals. They are evidenced in the Agamic tradition by three kinds of creation, called suddha (pure), misra (mixed) and asuddha (impure). It sets in, impelled by some independent resolve of Viṣpu 612

The suddha creation is so called, because no impunity of matter has any scope to tarnish it. The three guņas (sative, rajas and tamas) are not present in Brahman, who is bence said to be free from gunas. When there is manifestation of Laksmi, there 18 said to come a stage when the six gunas make their appearance. These gunas, namely, jñāna, aısvarya, sakti, bala, virya and tejas, are non-material, 813

When Sakti becomes active, the six qualities make their appearance. Conjointly, they form the body of Vişņu, who gets thereby the name Vasudeva.614 They work also in groups. Jñana, atšvarya and sakti form one group, which is called vidramabhūm: 015 Bala, virya and tejas constitute another called Sramabhumi. This means that the latter group is active, while the former is at rest. The Pañcaratra tradition believes in the mixing up of these two in pairs. That is, jñāna and bala combine together, atsvarya and virya became a pair, and fakts and tejas form into a third group. These three pairs play a prominent part in pure creation

Corresponding to the three pairs of gunas, there arose three beings from Vasudeva Sankarsana issued forth from Him with jñāna and bala as his dominant gunas, Pradyumna with aizvarys

612. Vide;

caramurta gwifaq afuq driegenfa i आत्मभूता हि या शक्तिः परस्य ब्रह्मणो हरे: #

Abs, V. 4.

613

Abs. V. 15b-18

$14. Ibid V 28b-28a

615

LT IV. 24b204

AGAMAS AND SOUTH INDIAN VAISNAVISM

and sirya, and Aniruddha with sakti and tejas. Each one is Vasu. deva Himself and has all the six qualities, but a set of two gunas becomes dominant in each The body of each is made up of the six qualities. The four oyu has are not different from one another,616

The emanations of the syữhas are given in different texts in different ways

When Sakti opened eyes, that is, began to be active (unmesa), which is a stage called saktikosa, there arose Sankargina representing ego-consciousness. All activities were dormant then Sakti was then Sankarsani with the names, Sri and Sauta possessing jñāna and bala. The next stage of emana- tion from Sri is called Pradyumna, who is Purusottama. His consort then is Saraswati, whom Sakti represents, having virye and atsvarya. Aniruddha is the name of the emanation from Saraswati Sakti represents His consort with the name Rati, having sakit and tejas Rati is also called Mahalakṣmi. Ani- ruddha is said to be in the māyākosa.517

Each vyuha had two functions, creative and moral, concerned respecuvely with the origin of beings and ethical progress Creation is carried on by each with the help of jñana, atsvarya and sakti, while bala, virya and tejas contribute to ethical progress Creation precedes moral progress. Pure creation precedes other kinds of creation and, as such, the first three gupas function at this stage,

With the emanation of Sankarşapa, creation is to its embryonic stage having no internal distinctions,818 Puruşa and Prakrti make their app.arance with Pradyumna’s manifestation, This does not mean that the material world is then produced Only the Kuṭasthapuruşa and prakrit with subtle time (sükṣma- kāla) then come into being.$19 These evolve further with the

618 Ibid VT 6-18

617

Ibid VI 6-18 618 Ibid V1 7

$10. Ibid. VI. 10.

PANGARATKA AGAMA DOCTRINES

205

emanation of Aniruddha. Body and soul grow, Matter becomes vyakta and gross time (sthulakāla) comes into being,820 That is, with Aniruddha’s emanation begins the stage of mixed creation.

Apart from the work of creation, the three eyü has have control over certain functions, but the texts offer conflicting accounts here Creation, preservation and destruction are respectively under the control of Aniruddha, Pradyumna and Sankarsaga according to the Laksmi Tantra621, while the Visvaksena Samhita mentions Aniruddha as the controller of preservation and Pradyumna of creatioa.822 This discrepant depiction will have to be explained on the ground that all the four oyuhas have all the six qualities. When the interaction of all the six gunas with specific pairs of gunas are taken into account, the attribution of the function of gunas to the vyuka in question may lead to ascribing a function different from what it is expected to have

On the ethical side, Sankarsana teaches the theoretical side (sastra) of the Agama Pradyumna effects its practice (kriya) ard Aniruddha awards the fruits (kriyaphala) 623 Jñana,624 virya and tejas are employed by the three nyuhas for these activities Pradyumna introduces all the religious rites to be adopted by the followers of this Agama, while Aniruddha preaches about the science of the soul,$25

520 Ibid VI 24-28

621

Ibid IV 19, but the reverse is stated in Ibid IV 11, Anıruidia is said to control all the three in AhS. LV 21

622 VIS mentions control over preservation as the work of Anirud- dha and that over creation as that of Pradyumna Schrader. p 38,

623 Ahs V 21-24, LT. IV. 17b-18

824 Ibid V 21b, bala is also implied here, LT. IV. 15a takes it to be only bala AhS refers to the teaching as the ‘aikāntika mode for getting at the Lord, while LT takes it to be Vedānta.

$25

Schrader p 39.

200

AGAMAS AND SOUTH INDIAN VAISNAVISM

Another aspect of the three vyuhas, which was criticized by Sankara and other writers, has disappeared gradually. The emanation of Sankarşaņa from Vasudeva is depicted as the birth of the self from the Lord. From Sankarsapa, the self, the mind (or buddhi) is born as Pradyumna; and the ego as Aniruddha rises from Pradyumna. The gradual disappearance is stated by F Otto Schrader 626 as traceable to the difficulty of connecting the’ ahañkāra with such an absolutely pure being as a oyüha It is doubtful whether this explanation is correct The three deities superintend the activities of the soul, mind and ego, which do not belong to the pure creation. This is hinted at in the following passage:-

eindongai tanaa qà geraar: 11

átò gfæcénie efæ ærer seîfåar: 1

नैवेते देवाः

ààð ungar dar: fag gafaqramıT: ||

शुद्धचिदात्मकाः

LT. VI. 12b, 13.

Apart from the four vyuhas, there are sub-vyūkas, Kesava, Nārāyaṇa and Madhava issue forth from Vasudeva; Govinda, Visnu and Madhusudana from Sankarṣana; Trivikrama, Vamana and Sridhara from Pradyumna; and Hṛṣikesa, Padmanabha and Damodara from Aniruddha,827 There is another set of sub- vyūhas, according to which, from each vyuha four deities arise, each having the same name as the uyuha and two from each with different names like Janardana. Upendra, Hari and others 628

Under pure creation are included the vibhavas of the Lord which represent the divine descents (avatāras) of the Lord. Besides the ten well-known descents, there are many which

628. Ibid p. 39

627

Ahs. V, 46-48, PaS, 1, 2, 32b-25.

628 Pas. 1 2. 28.

PĀNCARĀTRA AGAMA DOCTRINES

207

could be considered as sub-vibhavas,829 They are enumerated to be thirtynine in number according to one text and thirtyeight in another 630 Both the lists are identical except for different names for the same deity and the former having an additional deity with the name, ‘Santātman’ Kapila, Rabujit, Kalas nemighna, Pārijā tabara, Dattatreya, Nara, Nārāyaṇa, Hari and others are

some well-known descents of God. Names like Sanaka, Sanandana, Suka and Saunaka in the list, belong to plous men who have God’s power infused into them. The Padma Samhita631 has the thirtynine descents named differently, Purusottama, Buddha, Dasarha, Sauri, Hayagriva, Vaikuntha, Sakra, Srivatsa, Vişvaksena and others are coumerated under this head.

It is interesting to note in this connection that among these sub-vibhavas, Puruşa, Satya and Acyuta mentioned as emanating from

from Sankarṣaṇa, Pradyumna and Aniruddha respectively 632 That means that the emanation is in the order from Vasudeva to Sankarsana to Pradyumna and Puruşa, from Pradyumna to Aniruddha and Satya, and from Aniruddha to Acyuta. The Jayakhya Samhita records that Parabrahman is Vasudeva from whom Acyuta takes his emanation. Satya of shining body rises from Acyuta and Puruşa emanates from Satya. Puruşa is the inner controller of all beings and is the source of all divine descents. All of them rest in Vasudeva 633 process of

emanation from Sankarşapa and Aniruddha is reversed in the two lists noted above. The Sanatkumāra Samhitë states that Puruşa, Satya, Acyuta and Aniruddha worship Sadi-

The

829

Ah$ V 50-57a. S5 pp 79-80.

630, LT XI, 19-25

831. PāS 1 2 31-37.

882 Ibid. I 2 33b-34a, Naradiya Saṁbita, I. 33-46.

633 JS IV 2-14a.

208

AGAMAS AND SOUTH INDIAN VAISNAVISM

visnu.634

On the other hand, the Vaikhanasa system635 treats Puruşa, Satya, Acyuta and Aniruddha as emanating from Vispu who is named as Adimurti, and Vasudeva, Sankarşaņa, Pradyum- na, Aniruddha and Samba as five warriors (viras) 636 Thus it is found that the vyuha delties of the Pancardira get treated as sub- ordinate to the Pañcamurtis in the Vaikhānasa and the Pañca- murtis of the Vaikhanasa are vibhavas in the Pañcaratra. However, the treatment of Purusa, Satya and Acyuta as emanations from Vasudeva in the Jayakhya Samhita could not be ignored in the light of the treatment given to them inthe other Pāñcarăātra texts, Perhaps, the Jayakhaya records the oldest aspect of the Pañca- ratrg tradition which was not totally different from that of the Vaikhānasa However, one noteworthy feature is that both the Agamas have recognised the concept of the primary deitles in each other, though giving them a subordinate position in their systems.

The divine descents are grouped as primary and secondary $37 The form r refer to those concerned with Visau’s descent with non miterial (opřährta) v«3y and the latter to those in which the power of Vispu takes possession of the body of a mortal.

In fact, there are three kinds of descents of the Ultimate Reality, namely, the supreme form, the vyuha form and the vibhava form All-pervasive God takes these forms to help His devotees

Vide:

त्रैरूप्येण जगन्नाथः समुदेति जगद्धिते ।

आद्येन पररूपेण व्यूहरूपेण चाप्यथ ॥

aur fazaxdo zrararagògar |

विभवरूपेण

।

व्यापको भगवान् देवो भक्तानुग्रहकाम्यया ।

$34 SKS. Indraratra, VII 112-113.

635 SA, XXXVII 3-4

636. KA. XXX 31.

637 F O Schrader, pp 43-47; Ahs VIII. 61.

LT X 10, 11.

PĀNCARĀTRA AGAMA DOCTRINES

209

All the descents spring from Aniruddha.638 Some texts declare that the descents of Matsya, Kurma and Varaba are from Vasudeva, those of Narasimha, Vamana, Parasurama and Rama from Sankarṣapa, that of Balarama from Pradyumna and those of Krsna and Kalkin from Aniruddha 639 Another version mentions the descent of Kürma and Parasurama from Sankarsana.640

In the Sanatkumārasaṁhttä, two seis of oyuha emanations are depicted 641 The Supreme Deity is called Sadavişņu, also known as Vasudeva, from whom there arises another Vasudeva with a definite form. He is called also Mahāvisnu, From His mind arose the goddess Santi from whom came Sańkarsapa, the destroyer also known as Samkara From the left side of Sankar- sana, there issued forth Pradyumna, also called as Brahma who created Saraswati, the goddess of speech Aniruddha, also called Purusottama, arose from her. Rati emanated from Him who, lying in the waters, bore a lotus in His navel This represents the subtle kind of vyūka,

Then an egg came out of the lotus and Hiranyagarbba, Identical with the four-faced Brahma, arose out of it. From him arose a goddess with the name Samdhya who gave rise to Rudra (also called Satya) and to Marici and other progenitors (prajapatis). Satya was born as the daughter of Daksa, one of those progenitors, From Satya arose Acyuta, who is identical with Pradyumna from whom Aniruddha arose. This is the gross vyü ha emanation.

This version of the vyuha doctrines is very significant and of great importance. It accounts for the assumption of more than

638. Ibid. p. 48;

639. PāṢ. 12, §lb-33a.

640. SKS, Indra III, 38, 61.

641 Ibid. ch. 8

ASV-27

210

AGAMAS AND SOUTH INDIAN VAISNAVISM

one Vasudeva and for accomodating the Pañcaviras of the Vaikhanasa tradition. Besides, Rudra and Samkara and Brahma and Sarasvati who do not normally have a place in Vaisnavism, are shown to have formed part of the evolution of the vyuha doctrines,

There is one more aspect deserving notice in the concept of the vyuhas Four states mark out relative activity and they are the inactive (sânta), active (udita), spasmodically active (säntodita) and constantly active (nityodila). Para Vasudeva represents the inactive state, while the vyuha shows the active state. The third stage is represented by Vyüba Vasudeva, and the remaining three emanations of Sankarşapa, Pradyumna and Aniruddha belong to the last stage.642

Inanimate objects also get treated as God Himself Visņu is omnipotent, and so can descend into the Images made of metal, stone or mud. In His vibhavas, He gets down with a portion of His Sakti. Similarly, He occupies the images which are conseerated and installed. It is the request and prayer of the suffering humanity that makes Him come down (avatāra) into this world. He removes the sufferings and then quits the earth to get back to His own abode. The case of the images is slightly different. The devotee yearns to have His vision and be with Him. For this purpose, the Lord gets down into the Images and stays on there, so that even after the passing away of that devotee, He continues to be present there. This descent is technically called area. The body of God In this form is also non-material (aprākṛta).

642 LT II. 51; vide

egatanft, agdaagerfasqıni gycarafagıązani angtaeg gûturfagràfa fæðu: 1 auña fauru: arog¥UÌ- qfaufą famànemagdarafafâfty: 1

Com. on Ibid.

Vide:

PĀNCARĀTRA AGAMA DOCTRINES

211

raft लौकिकी या सा भगवद्भावितात्मनाम् AEAAFÀMACENANarfa anggeafaneT ||

LT II 596-60a,

gafòfqzfaqıà: çað ar anai fæð fafâd unaqaqqaf ar yafamåt »

Ibid IV 31.

A question is likely to be raised here regarding the propriety of accepting the form in the image made of material products, as non-material. The answer to this lies in the admission of a body for God In His divine descents such as Rama, Kṛṣṇa and others Both the material (prākṛta) and non-material (aprākṛta) worlds belong to Visņu He whose body is made up of the six guņas, takes up a body which falls within the experience of the selves In this, His compassion and will are the guiding factors,643 As He is ever absolutely free from those factors which are to be shunned, the products, made up of matter with Its three gunas, Sattva, Rajas and Tamas, could not have any effect on Him Even though He took His abode in a physical body when He descended down as Rama or Krspa, His body did not have any of the blemishes associated with the guņas of Prakrti.. Similarly, He is said to take His place in the idol which is consecrated according to Agamic traditions, and as such the idol becomes fit to be worshipped. It is not a stone or metallic form that is then God, but it is the figure which is to be looked upon as non-material in its making Hence the idol is called as the seat of the auspicious one (subhäsraya) and a divine and auspicious form (divyamangalavigraha) His body is the resting place of the material products.

843

Vide

शान्तसंवित्स्वरूपस्तु भक्तानुग्रहकाम्यया । mâtarda agar aydi gfàai na: u

Χ, II, 91,

212

Vide :

AGAMAS AND SOUTH INDIAN VAISNAVISM

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यदेवदेवस्य शरीरे पाण्डवस्तदा ||

Bhagavadgalā, XI. 13.

Since His descent both in the oibhava and arca forms is not due to karma, the body which He takes then cannot be the product of matter.

Vide

न भूतसङ्घसंस्थानो देहोऽस्य परमात्मनः ।

Mbh. Sānti, CCVI 60

न तस्य प्राकृता मूर्तिर्मासमेदोऽस्थिसंभवा ।

Varāha Purana XXXIV. 40

His body in the vyuha, vibhava and arca manifestations has to be taken as non-material in its composition. The solution to this question is thus summarized

Vide •

श्रीपते व्यूह विभवाचवतारतया सतः । अप्राकृतशरीराणि प्रतिष्ठानन्तरं हरेः प्रसादोन्मुखतापत्तौ प्रकटानि भवन्ति हि । तच्च प्रकटनं तस्य संकल्पाधीनमीयते ॥ प्राकृताप्राकृततनुः संसर्गः कथमित्यलम् । रामकृष्णाद्यवतारादौ दृष्टत्वात्तस्य भूयसा ॥

Vedanta Karkāvali VI. 8 10.

This concept

The Lord is said to be the Ioner Ruler (Antaryämın) of all selves and is present in the heart of each of them is based on the Upanisads which declares that Brahman is within every object and every self and controls them from within.644

644. Vide:

अन्तः प्रविष्टः शास्ता

T. A. II. 11, 3.

PĀNCARĀTRA AGAMA DOCTRINES

213

But He is unsullied by the impurities of the physical frames within which the self rests from birth to death.

In the Pancaratra Agama. Laksmi occupies a very prominent place, She is Sakti lying undeveloped in Visņu before creation. When Vişņu takes His descents, she also descends along with Him. The two are inseparable.

Vide:

स प्रदेशो न तस्यास्ति येन भूतं मया विना । स प्रदेशो न मे कश्चिद्विना तद्येन भूयते ॥

LT VIII. 10,

When He is to play His own role, she manifests His nature, When she in turn has her role, He manifests His I-ness (ahantā) In her, When both have to function, they present themselves as the existent reality and its state of existence.645 When Aal- ruddha plays His role, she becomes known as Kamala. These two become the parents of the universe,646 She is called Sri when she occupies the lap of the two-armed Vasudeva. She is also present on His sides with the names of Sri and Pusti 647 She takes several forms and occupies various positions around Visņu assuming particular names in each position,648 She becomes Ganga flowing out of the feet of Visņu when He assumes the form of Trivikrama, In His descents as Varaha, Dharma, Vamana, Parasurama and Rama, she came down as Bhu, Bhargavi, Padma, Dharaņi and Sita respectively. With Kṛspa who was with Balarama, Pradyumna and Aniruddha, she

645 LT, VIII 13-15

646

Ibid VIII 16-17.

647 Ibid VIII 21

848

Ibid VIII. 22-34s,214

AGAMAS AND SOUTH INDIAN VAISNAVISM

became Rukmini, Revati, Rati and Usă respectively.649. That the Supreme Being has for His consort Sri, otherwise called Laksmi, is reiterated in many contexts in the Pañcaratra texts, which do not fail to note that she is a form of Sakti, and that many goddesses in the form of Sakti form her retinue 650 In this manner Śrī also is taken to be present along with Visņu in His vyuha, vibhava, arca and antaryämin forms assuming different names All these four are held as the divine descents of the Lord and so include the forms of Sri. Her forms also are not made of material products, These descents are intended to be meditated upon by the selves. There is no other purpose to be served in the awakening (unmesa) of Sakti.

To the pure creation belongs Vaikuntha which is also known as the Highest Place (Parama Pada) and which is beyond the sphere of the cosmic egg. It is also called the Tripadvibhuti of Vişņu where three fourths of God’s manifestation are present, while a quarter of it represents the cosmic egg in which Ani- ruddha functions as Creator It comes into existence along with the vyuhar and merges Into the Lord at the time of the Great Dissolution. It is also called Nityavibhuti which is an eternal manifestation in the sense that it is not created. It is distinct from the created world which is called Lītāvibhūti 851

849. Ibid 34b-35a, 38b-40a, 4lb: 48a

850. Ahs. VI 25, IX 31, XXVIII 85; XXXVI. 50.

651

The distinction and classification of vibhūti as nitya and lilä must be of later development The word, · mahāvibhūtı’, occurs in LT XVII 6. and this may be taken to imply the above-mentioned classification

Vide.

66 । farrgeargå fæfa

3"

महाविभूतिः नित्यविभूतिः । regefter återfaqenðgar aer agrara neıfaqfacaq i

Com. on Ibid.

PĀNCARĀTRA AGAMA DOCTRINES

215

The Highest Place is reached by the souls which get absolutely free from worldly bondage There they are held to enjoy several kinds of communion with God.652 To be the abode of free selves, there must be matter which can provide the places and the means (instruments) of enjoyment (bhogasthāna and bhogopakaraṇa) The enjoyments thus provided are stated to be blissful,653 Therefore, the Pañcarātro Āgamas admit that the Highest Place comes into existence along with the oyữhas and as such belongs to pure creation. The material for this creation is pure sattoa (ŝuddha sattoa). It is not sattoo taken away from matter which is composed of the three guņas, that is, matter purified by being rid of rajas and tamas; but it represents the first stage in the evolution when the two other qualities do not emerge. The places, the bodies with which the released souls then get endowed and the enjoyments, are all stated to be of the nature of knowledge and bliss These should therefore be non- material (aprākṛta)

It is further held that there is nothing there to become an obstacle to the mental functions of the released souls and that the wishes of those selves get fulfilled invariably. The place is significantly depicted as solidified splendour The heavenly abode, the body of the released soul and the enjoyments, which are described to be of the nature of knowledge and bliss, having no obstruction to the fulfilment of the desires of the selves, must be totally distinct from those made up of and gained through the products of the three gunas. In the latter are found

652 Sayujya is yearned for Vide

अभ्यासातद्विष्णुसायुज्ये यत्नं परममास्थितः । Avaranazaar: að anu-à gfmŝaa: 1

Cf Jitante Stotra, II 36

I

653. AAS VI, 23b-24a.

SKS. Rs1. M. 97.

216

AGAMAS AND SOUTH INDIAN VAISNAVISM

objects of three dimensions, the like of which should not be expected in the former. If they are to be admitted there also, then obstructions of all kinds will have also to come in the way of the enjoyment of the released souls Therefore, it is reasonable to assume that pure sattva is only self-luminous spiritual knowledge That this should be so is strengthened by the fact that matter emanates from Sakıl or Sri and so caunot have any tinge of material defect in the first stage of its emergence when it gets the name, suddha sattoo. This concept makes us understand how, out of it, the non material bodies (aprākṛta) emerge for Visau and others and also for the released souls and the creation of inanimate objects like parks, lotus- tanks and others for their enjoyment All these are spiritual in content and are of the nature of knowledge and bliss.

The Highest Place is called Vaikuntha where is ever present the highest form (para) of God. This form is said to be the very first and has two hands From this emanated the four-armed and dark-complexioned God.654 The latter is generally supposed to be the para form with the name Vasudeva from whom the vyuhas and divine descents emerge. He has the selves, matter, mahat, sättvika and tamasa ahankära, and others as Kaustuba, Srivatsa, Gada, Sankha, Sarnga and such other weapons and ornaments 855 Para Vasudeva is stated to divide Himself into Vy üha Vasudeva and Nārāyaṇa 666.

Para Vasudeva is ever associated with Sri who is identical with Sakti.657 She too has a body made up of the six divine

gunas.

654

Pas 172 13-15; Vişņutiláka, II. 5.

655. V P. I. 22

656. Pas 1. 2 16,17, Vışņutilaka II.11-14 identifies Para with Nariyaṇa,

687

LT, VIII. 21

Vide:

PĀNCARĀTRA AGAMA DOCTRINES

217

arggrafand kå ateşar a faqur gaq |

AhS. VI. 25a.

tear setar enreîtå quarggvateur |

Ibid. IX. 31a.

According to some versions,658 Sri and Bhumi are the two

consorts. This is not borne out by the texts Sakti, Bhu comes down as the consort of Varahäva tära

Vide.

argarð fg dì are acret bafaga: 1 aqıɛnfo qafu qargar Hattacq || पृथग्भूता भजाम्यहम् ॥

As a part of Vişqu to bis

LT. VIII. 38b-39a.

Sakıl assumes several names, one of which is Mah1.659 In these

Vasudeva, and all are to be came to be treated as one of

names, she is present with Para treated as His consorts 660 Nila His consorts in later Pauranic literature. Nappinnal, a cowherdess, was won

a wager by Krspa and came to be koown as Nila 661 A later Upanisad named Nila Upanisad deals

સ

658 Vişnu is said to have Sri ever with Him Vide AhS VI. 25; IX 31, XXXVI 55 LT VIII 21b refers to S′ri and Puşti being on His sides. Sri herself is said to be Puști, representing one of the eight forms taken by her, one for each direction of space (LT VIII 28). After the Lord rescued the earth from distress, it was raised to the status of His consort and became designated as Bhudevt Puşti, who occupied a place on one side of the Lord, came to be identified with Bhu. SS (XII. 185) one of the earliest Samhitas, refer to Sri and Puști and not to Sri and Bho. İS X 2, XIII 179, of Sprs XXXIII 53

659 AhS III 14a.

860. Ibid. XXVIII, 25a, LT, VIII. 22-47a

Par$, 1. 7 ;

661. Garudapurāṇa, Uttarakhande, 19. In Tamil literature, she is called Nappinnai. Vide Silappadıkāra, II. 17, 14-16, 24,

ASV-28

218

AGAMAS AND SOUTH INDIAN VAISNAVISM

with all these aspects of Sakti.662 Eight Saktis are often mentioned, named Kirti, Sri, Vijaya, Sraddha, Smrti, Medha, Dhrti and Ksama 663 Another list enumerates the names as Laksmi, Sarasvati, Sarvakāmadı, Pritivardhani, Yasaskari, Santida, Tustida and Pusti 664 The Sattvatasamheta enumerates the mames as Lakşmi, Pusti. Daya, Nidrā, Ksamã, Kanti, Sarasvall Dipu, Mani Rati, Tuşti and Mat1,665

$

Sakti 19 twofold, namely, Bhüt and Kriya. The word, Bhūti" means

meansb.coming’ and ‘Kriya’ means ‘acting" The form ris L ks 11 and it is divided in many ways.

}

The latter IS the Sudarsana (discus) of Visņu representing Vispu’s will. It is undivided It keeps the former working on from creation till dissolution.

Vide

zadeigú cú qfadenitftatftar |

LT XXIX 9a

तेजोमुखं तु यद्रूपं सा क्रियाशतिरुच्यते ।

Ibid XXIX 8a.

fafmar or fagrafe égan: åtzgfat mor i

AhS III 45b.

682 $6-102

Here it is said to have been taught to Vikhanas Cf KA. XVI

663 Vihagendra Sambită, 3 5 cited by Schrader p 55 Lakṣmi, Kirti, Jaya and Maya are alone mentioned JS VI 77a.. LT XX 34b.

Cf KA XVI 58b-87a where eight names are enumerated, namely, Bhümi Sarasvati, Ratı, Priti, Kirtı, Kantı, Puşti and Tuşg which are called S’ikti

Eight Laksmis are also enumerated, namely, Mahalakṛmı, Viralakmi, Dhanalaksmi, Santanalakşmi, Jayalakami, Dhanyalakṣmi, Dhairyalakṣmi, and Rajyalakımi. Spr$ XXXIX. 152-157

604 LT VIII 25

885. SS. IX 85

PĀNCARĀTRA AGAMA DOCTRINES

219

The Lahsmilantra however treats Kriyasakti as fourfold, shared by the sun, fire, the moon and Sudarsana 666 The Importance of Sudarsana in the doctrinal aspect of the Pancarātra is very great, as it is evidenced in the treatment of Sudarsana in all aspects like mantra and worship in the texts667 and in the separate shrines for Sudarsana in the South Indian temples dedicated to Vispu.

There is in the Highest Heaven a pillar called Visakhayupa or Brahmayupa. It is an effulgence of light and identical with Bhagavan, It has four faces, each facing one direction. That part which faces the eastern quarter is occupied by Bhagavần Vasudeva with a white form surpassing the splendour of the sun. The form of Sankarsana whose complexion is similar to the colour of the ruby, occupies the south-facing part. The part facing the wes: presents Pradyumna whose form is red as if scorched by the hot-rayed sun, Aniruddha, whose complexion is like that of the autumnal sky, occupies the north-facing part. The Supreme Lord, mentioned here as Adimurti, is present in all these whose brilliance is equal to that of crores of suns, 668 Further, each part has four divisions, the lowest one occupied by Pradyumna, Sankarsana and Vasudeva Bach oyiha represents a sfate of consciousness Vasudeva’s domain is turiya where there is no polarisation, Sankarsana’s is susupts, revealing the first and faint signs of polarisation, Pradyumna’s is suapna with subtle polarisation and Aniruddha’s is jāgrat with full bur limited polarisation 869 For instance, that part which faces

666

LT XXIX,

687 ABS XXV-VI, XXXIII, XXXVI-VIII, XLII-IV, XLVIII-L PaS. IV. 32, LT XXX -1, Pars, xxm-VI -

688 SS IV. 18a, LT. xi. 9-18, The name Adımürtı’ used here suggests that the Pañcaratra tradition represents a continuation of the Vaikhānasa tradition which calls the Supreme Lord by this name, S4 xxxvi1-3b, 4 Cf. LT x 24a

669. Sanjukta Gupta. Lakṣmitantra Translation, p. 59 fn.

220

AQAMAS AND SOUTH INDIAN VAISNAVISM

the north has Aniruddha in full prominence, but occupying the bottom, the other three not being as prominent as Aniruddha. Similarly, the western face gives prominence to Pradyumna oce upying the second division from the bottom, while the other three do not have that importance. The same must be said of the other two faces. The four states of consciousness (waking, sleeping, dreaming and transcendental) characterise the full faces directed to the north, west, south and east respectively

This pillar 18 intended to be contemplated upon by devotees according to their capacities. Those who meditate upon the waking state of consciousness, as represented by Aniruddha, are required to treat all the four deities as identical with the Supreme Being Each deity having a distinct character and occupying one face of the column Incorporates all the four vyuhas. For instance, the form of Aniruddha occupying the face directed to the north must display prominent features like the consort, weapons and ornaments, while those of Pradyumna, Sańkarsina and Vasudeva must reveal similar features a9 Indistinct (aspasta), merely outlined or totally Invisible. The western face must have the features of Pradyumna prominently displayed, with those of the other three relatively less prominent Similarly, the south and east-facing portions display the prominent features of Sinkarsana and Vasudeva repectively. according less importance to those of others.

A meditator is required to contemplate at four stages, starting with that of Aniruddha and the other three depicted in the north face, and gradually passing through to Pradyumna, Sankarṣapa and Vasudeva, keeping all the other three in each Each stage corresponds to another stage in the other set, that is, waking, dream, deep sleep and transcendental. The meditator has to raise himself to that state of consciousness which is represented by the stage concerned. This kind of meditation is called Caturatmya Upasana.870

670

LT x 9-18, Introduction to LT,, p. 25, Ahs, V. 20b-26a.

PĀNCARĀTRA AGAMA DOCTRINES

221

An explanation is required to be given about the admission of this Visakhayupa as distinct from the four vyuhas Just as one step follows another in succession while one walks along, so also one vyūhe follows another The interval between them is not a vold. It is charged with a brilliant energy of God who manifests Himself through it serving for His body. It has the six gunas and is called Visakhayupa

Vide:

व्यूहात् व्यूहसमुत्पत्तौ पदाद्यावत्पदान्तरम् । अन्तरं सकलं देशं संपूरयति तेजमा ॥

पूजितस्तेजसां राशिरव्यको qfaaedaai crfacequat qfâafia: 1 मूर्तिवर्जितः । famıaqq rymeaazararfqgfga: 1

LT. XI. 11, 12.

This lustre pervades not only the intervals between the syuhas but also the vyuhas. Hence the Visakhayupa is distinct from the four vyuhas which form part of it and at the same time branch off from it like the branches of a tree 671

The Visakhayupa is also said to represent absolute sound, out of which arise the sounds in the four stages of nāda, bindu, madhyama and vaikhari, presided respectively by the oyuha deities starting from Vasudeva 672 This representation is justifiable, because some prominent features of the vyûha deities, such as imperceptibility, bare outline, indistinct appearance and full perceptibility, are also the features of sound in these four stages.

The term ‘Viśākhayūpa’ is made up of two words, ‘viṣākha’ and ‘yupa’. The former denotes that of which the branches are spread out; and in this sense, it has relevance to the word ‘yupa’, which primarily means the sacrificial post.

671 lbid x 13,29

672

Ibid x1 17-30.

222

AGAMAS AND SOUTH INDIAN VAISNAVISM

盛

The sense of the compound word must be taken as that which has all-pervading lustre out of which the uyuhas extend on the four sides " It is thus the source and must be taken to stand for Para Vasudeva or rather to Param Brahman, that is, Sri Krsna Vasudeva and Sthüla Vasudeva taken collectively. This Delty is identified with Purusa who is none other than Narayaga. The Puruşasükta speaks of creation as a symbolle sacrifice. The same principle is applicable to the concept of the Visakhayupa, where the Supreme Belng is in the form of lustre without a body, and represents the sacrificial pillar. The word, ‘visākha", must by taken to mean a particular form taken up by that pillar Primarily it stands for the name of “one of the lunar asterisms (figured by a decorated gateway or arch and containing four or originally two stars placed under the regency of a dual divinity) “.873

Tous, including the Visakhayupa, there are five deules. They represent the five letters da, sa, sa, ha, and kṣa,

Vide :

Da 8a na maa: qarqara ziftar: « चातुरात्मयमिदं प्रोक्तं चतुर्ब्रह्मेति शब्दितम् ।

क्षेण कूटेन संयोगात् पश्रब्रह्मेति शब्दितम् ॥

अस्तु सत्यस्य वीजं प्रोकः सास्वतशासने ।

AhS XVI. 83b-85

It is held by some scholars that the Visakhayupa concept was evolved to fill in the central places when the four vyuha delties got their assigned places, one in each quarter, and that this, along with the four vyü ha deities, would justify the significance of the number five occurring in the name of Pañcaratra,874

673, M M Williams: Sanskrit-English Dictionary, pp. 941-3.

674 S Gupta. LT translation. Ch. xi. (also C. Brahmavidya, xxv 3&4, pp, 189-204).

PĀNCARĀTRA AGAMA DOCTRINES

223

However, this explanation seems unnecessary. Firstly, it must be admitted that the Visakhayupa concept is volved more to help concentration of the mind for contemplation than for explaining the vyūha concept The meditation is not simply on a lustrous pillar On the other hind, each deity of the vyuha is to be meditated upon as forming part of the whole vyuha The Visakhayupa may be taken to stand for Para Vasudeva who does not form part of the vyữha, and four stages of consciousness are alone mentioned here for meditation upon the four oyuha deities and not five Secondly, the analogy from the Vaikhānasa text is interesting. No doubt, the oyuha principle is involved In the emanation of Purusa from Vişņu, to be followed by those of Satya, Acyuta and Aniruddha But all the five are together called Pañcamurti,675 and not as vyuha. Lastly, in all religious schools, each number has a significant role to play. For instance, “ekameva adoitiyam brahma “678 shows the Importance of the number one in the Vedanta system, This is not taken to mean the denial of duality or of the concept of tattoatraya, of the vyuha concept of four delties, or of the fivefold classification of the day and so on. Of course, the name, ‘Pāñcarātra’ has a unique significance, but the Importance given to other numbers like four in the number of oyuhas, six in the number of gunar and the sad aksara-mantra, eight in the aştäksara- mantra and twelve in the doādasśāksara-mantra are not of less significance. The Visakhayupa is a caturatmya concept and does not involve an independent fifth principle brought in there

All these form part of pure creation which is non-material (a-prākṛta), and if some of them have found room in the world created out of matter in the process of ‘impure creation, it must be understood that the purity of these is not affected in the least

675

SA XXXVII 2.

616, Ch. Up. VI. 2, 1,224

AGAMAS AND SOUTH INDIAN VAISNAVISH

Based on pure creation is the impure-and-pure creation which comprises both the pure and what is different from it, Kutastha Puruşa and Māyā Sakti represent the manifestation of the Bhuli Sakti under this creation. Kutastha Purusa represents an aggregate of souls similar to a bee-hive souls which have been affected by the impress of deeds done from beginningless time 677 Another version makes this the all-knowing person at the top of the enjoyers who go forth from him at the time of creation and return to him at the time of dissolution 678 Though pure in themselves, there selves become Impure on account of karmavāsanā 679 The rise of the Kutastha Purusa from Pradyumna is depicted much in the same way as creation is described from the Puruşa in the Puruṣasūkta 680

Along with the Kütastha Puruşa, the Māyā Saklı which is non-spiritual energy, comes into existence It is the primitive form of matter. It is of three kinds, Niyati (restriction), Kāla (time) and Guna (quality) 681

Pradyumna transfers both Kütastha Purusa and Māyā Sakti to Aniruddha for further development. They remain with the latter for a thousand years and undergo changes Then there emerges Sakti from Aniruddha, Niyah from Sakti, Kāla from Niyatı, Sativatguna from Kala, Rajoguna from Sattva-guna, and Tamoguņa from Rajoguna 682 Eight Manus enter into Sakti and pass through all the evolutes stated above and In the same order,683

677 Abs VI 33-4

678

LT VII 10, 11a,

679

Abs VI 34b

880 Ibid VI 37

881 Ibid VI 12

682. Ibid VI. 13-15,

883 Ibid VI. 44b-69.

PĀNCARĀTRA AGAMA DOCTRINES

225

Māyā Sakti, Niyatı and Kāla are the three aspects of Saktı who is Rali, wife of Aniruddha Niyat is the subtle regulator of every thing 684 Kala is the mysterious power existing in time which invites everything to activity

Guna, which is manifested from Kala, is of the three kinds, Sattva, Rojas and Tamas Aniruddha as Visnu controls Sattva, Brahma controls Rajas and Rudra controls Tamas Their Saktis are respectively Laksmi, Sarasvati and Gauri. These are held to come under the Sheath of Generation (Prasūtikosa) 685 After this, the Gunas form into a mass called Avyakta which is called Tamas in one of the texts 688

Impure creation then starts It is in two stages, primary and secondary The former represents the evolution of matter as In the Sankhya system. Purusas are not many as in that system but only one who is Kutastha (collective) Puruşa and Prakrti get modified (lit cooked) by time; that is, time also plays a part here 687 Mahat is called by several names such as Vidya, Go. Avanî, Brähmi, Vadhu, Vrddhi, Mati, Madhu, Akhyāti, Isvari and Prajñā It is Buddhi with the Sattoika element, Prāņa with the Rajasa and Käla with the Tamasa 688 Dharma, jñāna, Viraga and Ais varya are the four divisions of the Sattoika aspect: and their opposites, Adharma, Ajñāna Avairagya and Anasśvarya, represent the four divisions of the Tamasa aspect 689 It is sald

884 Ibid V 46b

685

LT. V 6 Schrader, p 67 n

686 AhS VI 63a

687 Ibid VII 6b

688 Ibid VII 9b-10a, LT XVI 2b-3a

689

Vide

aff and facroarcàadfafa eigar | #ga: arftad at agaf nfâncaà »

Ahs. VII 11b-19a.

It is interesting to note that, according to the Vaikhānasa Agama, these four are the qualities of Puruşa, Satya, Acyuta and Aniruddha respectively. SA XXXVII 2-3

ASV-29

226

AGAMAS AND SOUTH INDIAN VAISNAVISM

of the Manus that, as they descend through the Tattvas into the womb of Vidya, there arises for them Bodhand, an intellectual organ with which they discriminate between the real and the unreal,690

Unlike in the classical Sankhya, Buddht represents the Sättvika aspect of Mahat 691 Among its several names noted above, Akhyāt, Prajñā and fsvart indicate that Mahat denotes both vitality and subconscious intelligence.692 Mahat is thus cosmic Prāna. Though it is unconscious, yet it is Intelligent energy at work. This interpretation is borne out by the use of the word, ‘brahman’, in this sense in the Upaussads 693 and also the word ‘Prana’ in the place of Mahat, while the Sankhya categories are enumerated in the Ahirbudhnyasamhita,694 The further stages of creation from Mahat are described almost as in the Sankhya system.

The descent of Manus is then shown to account for the rise of people from the Intercourse of the male and female principles. The Manus thus become the ancestors of numberless

men.

The Gross Creation commences with the appearance of the earth, the last tattoa The principles thus created require coalescence into a mass. This is attempted by Brahma creating the four youths, Sanaka, Sananda, Sanatana and Sanatkumara who, however, refused to have offspring Rudra who was then created, split himself into eleven Rudras. The six progenitors (Prajapatis), Manu and others, were created, and they attended to the work of further creation,

690. Ahs VII. 13, 14

691

892

Cf Katha U II, 10-13, Buddhi and Mahat are kept distinct Schrader, p 73

693. Ch U I 11 5

694. AhS. x1). 22a,

PANGARATRA AGAMA DOCTRINES

227

The individual soul is citsakti. It is pure in its essence, Imperishable unchangeable, eternal and unlimited It is the consciousness witnessing the functioning of matter It is knowledge and at the same time the knower 995

Like matter, the souls emanate from Sri 696 They form part of the Bhuli Sakti of Laksmi.697 They are prepared and pre-determined for bondage or salvation by the Lord’s Nigraha or Trodhana Sakti. They should then have their form, power and knowledge obscured, leading respectively to atomic size, powerlessness and ignorance, Then they get affected by all imperfections like nescience, concell, attachment and so on Iney indulge accordingly in activities which lead to graver results,698

The souls are classified under two heads, namely, pure and mixed Pradyumna is stated to create the former and Aniruddha the latter through Brahma, the creator.699 There is justification for this. Those who have a stock of good and bad karma to be gone through at the end of a dissolution of the cosmos are required to be introduced into the world by Brahma who is actuated by the quality of Rajas. They cannot make their appearance in the Kriayuga when Sattva dominates. Those who belong to the pure kind must have the Sativa predominant and so they are allowed to appear in the world in the Krtayuga by Pradyumna Himself,700

The summum bonum (hitamatyantam) for the self is to be freed. The sorrows should end, never to recur, thus giving room for a positive status in the shape of eternal happiness The Pancara tra

695 LT xvi 18-19

596 Ibid. v1 36. xvi. 22a

697

AhE VI 8a

698

Ibid xiv. 15b-24

699

These are considered also as the Sakti of Sri.

Cf Ibid xxi 12, LT. x 13, 14, Schrader. p.82.

700 Schrader, pp. 84-5.

228

AGAMAS AND SOUTH INDIAN VAISNA VISM

doctrines therefore declare that this consists in the final cessation of the succession of sorrows which implies positive eternal bliss.

Vide!

arcqftant fagfoeg jal or graciad’: 1 तयोपलक्षितं नित्यं सुखं यत् तद्धितं स्मृतम् ॥

Ahs. XIII 9,

That is, atomic size, powerlessness and ignorance which were forced on the self by the power of obscuration (tirodhāna-ŝakti) get fully removed, leaving the self in its natural condition. Since the atomic size is forced on the self, it is possible to hold that the natural size of the self is not atomic. The evidence regarding the nature of the liberated soul is that It is omniscient and omnipresent. Its omnipresence cannot be explained, if Its size is atomic, and so requires explanation The Ahirbudhnya Samhita describes it to be of the size of a mote 701

Vide:

तत्पदं प्राप्य मुच्यन्ते aeqq serta atuar gaurà atasea¶r: 1 वीतकल्मषाः । त्रसरेणुप्रमाणास्ते रश्मिकोटिविभूषिताः ||

AhS. VI 27.

→

It is therefore proper to admit, that by *atomic 18 meant ‘small’ or ’little’. In the state of bondage, the word, ‘aņu can be taken to mean spatially restricted, but in the state of release it can mean omnipresence.

The place which the selves occupy after gaining makṣa is one from which they do not return to the mundane world.

Vide:

प्राप्यते परमं धाम यतो नावर्तते पुनः ।

AhS, XXXVII. 26a,

701. Ibid. p. 59

PĀNCARĀTRA AGAMA DOCTRINES

229

The

This is a non-material place shining with the six qualities released souls shine there with the lustre of crores of suns and moons. They take no food The Supreme God of gods lies there on the serpent couch, attended by hosts of ever-free selves.702 This Highest Place will disappear at the time of absolute dissolution and emerge at the time of Pure Creation The released selves will also merge, but will not undergo any suffering.

The nature of the released condition is described as the soul’s becoming one with God During dissolution, it becomes latent in Him The Lord declares that the liberated selves become Himself and that there is no difference between them and Himself. This is not Advaita, for He adds that the liberated souls sport as He does 703 An inseparable union between the two is meant and is described as like that of the Kaustubha gem and the Lord. In that state, the self is noticed to be clinging to the Lord like a gem.704 The souls “become practically, but not really one.“705

Regarding the means of obtaining liberation, it is said to the Pañcaratra Agama that the liberation of the self depends on the compassion of Sri which persuades her to bestow her grace on the self. This process is called technically Saktipata.

Vide:

aar cftar: adìçarà fùar g:aftafâar: 1 eisgne efa da: of6q7a1qcraz: ||

शक्तिपातापराह्वयः

LT. XIII. 8.

702

LT. xvii. 9, 15-32,

703 Pas 1.4 17.

704 Visputilaka, II. 30, 100

705. Schrader, p. 93.

230

AGAMAS AND SOUTH INDIAN VAISNAYISW

No one can force God to bring about this. God knows when to give effect to It.708 To please God for obtaining Saktipāta, four means are recommended. They are Karma, Sänkhya, Yoga and Sarvatyaga 707 In another context, the last One omitted.708 It is also said that knowledge and religion (dharma) are the means, the latter leading to the former. The former may be of a direct or indirect nature, the latter leading to the former. Religion is twofold, being mediate (vyavadhānavvt) and immediate. The former consists in offering worship to Brahma and others who represent God, while the latter takes the form of offering direct worship to God. All kinds of worship sanctioned by or based upon the Vedas and systems of thought like Pasupata, Sänkhya and others come under the former 709 The Pañcarātra mode is of the latter kind.

Vide:

विभूतिमत् परं ब्रह्म तदेवाव्यवधानतः ॥ येन प्रीणयते योगी स साक्षाद्धर्म वृष्यते । सावतं शासनं सर्वे तस्यैतस्यावबोधकम् ||

ARS XIII. 21b, 22

Among these, Karma can be treated as of the Immediate kind when it is employed to worship the Lord. Sankhya refers to tattoajñāna. Yoga means contemplation on God. Sarvatyāge 18 the path of prapatti

The Karma mode may be taken to have been treated in the Carya section of the texts. It involves the worship of the Lord in temples and houses The daily life of those who choose this mode is divided under five heads, namely, Abhigamana, Upādāna,

706 LT XIIL 10.

107. Ibid XV, 17

708 Ibid XVII 49

709. Abs. XIII. 10-21a, 23-25,

PĀNCARĀTRA AGAMA DOCTRINES

231

Iya, Soädhyāya and Yoga Every self is required to offer worship in a temple and also in the house.

看

After attending to the preparatory routine of bath, sandhya and others, one must approach the sanctum sanctorum in the temple or house, uttering prayers and attend to the worship of God This is called Abhigamana’ which means literally, “going towards (God)’. After this, flowers, fruits and other requirements for the worship of God are to be collected. This is known as Upādana Iya is the name given to the ritual of worship After taking food which is called Anuyäga, one has to spend the time till the evening in the recitation and study of the sacred texts, listening to the discourses of the teacher or elders, reflection upon what one bas learnt from others and offering comments on what one has received from others. This is called Svadhyaya, Towards the close of the day, sandhyā is to be performed before offering worship to the Lord Deep contemplation on God must then be undertaken with occasional rests that may pass into sleep The name Yoga’ is given to this All these together constitute Pancakālaprakriyā 710 and those who follow this are known as pañcakātikas.

$

The Pañcakālaprakriyā is the daily routine shaped out of the code of conduct laid down in the Smrti texts to suit the needs for the dedication of life to the adoration of Visqu The Karma märga of the Bhagavadgitä, which is based upon the Vedic concept of rituals, is itself a method by which the deeds done are dedicated to God as His. This concept envolves a further adaptation to the exclusive worship of Visou. Thus, the practical side of the life of a devotee of Visnu is treated to the Pāñcarātra tradition as karma which is obligatory on all members of society including those who take to the order of ascetics.

710 JS SKS Rs1, I 3-14a. Pārs IX 161-175, JS. XXII, Spr$. XVII, 68-74. PāS. IV 13-3, Cf AhS XV, 8a, 490, LT, XVII, 13; XVIII, 51, 52. Both AhS and LT, mention the word ’ Pañcakāla “,

232

AGAMAS AND SOUTH INDIAN VAISNAVISM

Jnana refers to the acquiring of the right knowledge of the tattva which is the Ultimate Reality. In particular, what is to be known is related to the fivefold forms of God namely, Para, Vyuha, Vibhava, Arcê and Antaryämin. The vyuha concept has a significant role to play in this Jñana-märga, while the arcă form receives a direct treatment in the Karma-märga. In fact, the Kriya and Carya sections of the Päñcarātra texts lay emphasis on the arca form, of course, in the background of the vyü ha concept. The knowledge, which is thus acquired, requires recapitulation on the basis of their common and divergent characteristics.

Vide:

or avanqar eicar ai gar zûtstega: | ततः साधर्म्यवैधर्म्यस्वरूपप्रभवादिकाम् ॥ gafwaffènni ejeai meratartaniq ( aaforfor eterai færararaasrafà | afa or emtetar efear cataniteter i qar ær qcar disar æegarçaggar |

LT. XVI. 26-28.

This

The knowledge which is then acquired is real knowledge is acquired not by self-effort alone, but also through the grace of God.

The Yoga mode is the means which is based on the practices enjoined in the Yoga system of Patanjali The process IS 2 highly complex one even for comprehension and difficult to practise. It is purely internal in execution It is of two kinds, namely, samādhs and samyama The former results from the practice of yoga. In that condition, the self rests in Brahman palled Srinivasa and remains there undisturbed. The latter

consists in the performance of good deeds which are related only to the Highest Self It has physical and mental aspects. It purifies the inner organ and generates pure knowledge.711

711 LT XVI. 30-41.

PANGARATRA AGAMA DOCTRINES

233

Toge consists in the union effected between the self and Paramātman and the process is stated to be of eight parts

This is called Hrdyage which consists in the offering of the self as an oblation (havis) purified through separation from matter 712 The eight parts or limbs are enumerated as in the Yoga system of Patanjali 713 The ten constituents of yama include the four of the Yogasútras and have in addition daya, dhṛti, sauca, ksamā, ärjava and mitähära. Aparıgraha of the Yogasütras is omitted. Sauca mentioned here finds enumerated under nyama by Patanjali Some of them here get an original description. For example, brahmacarya is not mere continence, but includes not regarding one’s wife as an object of enjoyment, a concept developed through the significance attached to women in the Agamas 714 Among the kinds of niyama enumerated by Patanjali, santosa and tapas alone are retained. Eight more are added under the names of siddhantasravaṇa, dāna, mali, išvarapūjana, ästikya, hrī, japa and vrata. The first of these consists in the study of the Vedanta Sraddha is faith in the work that is enjoined in the scriptures and išvarapūjana is worshipping Visņu with devotion in accordance with one’s capacity. Meditation (pranidhana) which is recommended as a means of controlling the mental activities in the Yogasūtros 715 does got get treated. It does not form part of yogic practice Astikya consists in the conviction that there exists an object which is accessible through the Vedas 716

Eleven postures are enumerated along with their descriptions 717

712 AhS XXXI 4b, 5, 15

718. YS. II. 29, AhS XXXI, 16, 17,, Pās, II. 1-8

714 Ahs. XXXI 18-23

716 Ibid. XXXI. 28b.

716 Ibid XXXI. 24-30a, PāS II. 1 9, 10a.

717. ibid. XXXI. 31b-46, JS, XXXIII-17b-23a where four postures are enumerated.

ASV-30234

AGAMAS AND SOUTH INDIAN VAISNAVISM

Prānāyāma is the next limb which receives a very detailed description Before describing this, the tubular vessels called nādis are required to be purified. They atart from the Muladhara (perineum) around the navel and pass through twelve cakras within the body and reach the Brahmarandhra, the cavity ja t e bead The power called Kundalini, getting its name from Its resting in the Mülódhāra like a coiled serpent, covers up the Brahmarandhra with its eight mouths, each representing one aspect of Prakrti There are seventy two thousand nādis in the bouy, of which susumnā, idā and pingalā are the most prominent The soul moves about in the cairas like a spider in its web. Apart from the five pranas, there are five more called Naga, Kürma, Krkara, Devadatta and Dhananjaya 718 The nadīs are to be purified by filling up ida and pingalā by turns with air and expelling it, and this must be done thrice during the performance of the morning, midday and twilight sandhya worship In three months, this process, if practised every day, will cleanse the nadis of all impurities 719 When the impurities are got rid of, Prānāyāma is to be performed, doing the japa of Sudarsana or of Gayatri mantra all along 720

Pratyahara, the next limb, is the withdrawal of the mind from the objects of the senses and placing It in the Lord 721 Fixing the mind in the Lord is Dharana, Dhyana consists in contemplating upon the Lord with the marvellous form in the midst of the dazzling flame of fire within the akasa of the heart Samadhi, the last stage, brings about the appearance of the Lord 722

718

Ibid xxx. 7-41

719

Ibid xxxu 42-47a

720

Ibid xxxu 51-55, Cr Pas, II, 3

721 Ibid xxxu 56, 57 Cf Pas II 4 8a, 10a.

722, Ibid. xxxii. 59, 63, 70p, 71a. Cí, PāS. II. 5.

PĀNCARĀTRA AGAMA DOCTRINES

235

These limbs, when practised, arouse the Kundalini-sakti and make it ascend, step by step, through the cakras and merge in the Absolute Self at the point called Dvadesanto. At this stage,

ânto,

there is the union of Sakti with God.723

Nyäsa is enjoined as a means of obtaining final release on the main ground that, with the passage of ume, the embodied self is adversely affected so as to lose knowledge, stamina, strength and longevity and is afflicted by the results of the deeds done frequently. So the self is asked to avoid the two extremes of doing good deeds. like the Agnistoma sacrifice and bad ones like killing animals, the results of which are bound to affect le doer. The self must seek the Lord as Its refuge and It will surely reach Him at the end of its life’s journey 724 This is called by several names such as prapatti, prapadana, saraṇāgati, bharanyāsa and so on The Supreme Place, that is, moksa, which asif, seeking release, could not get by such means as jñānu, vorn or bhakti, is obtained by this itself 725

It has six component parts, namely, (i) the resolution on the part of the self to do such acts only as would be in conformity with the divine will, (i) giving up those acts that would displease God, (11) a firm conviction that God would protect those who seek His protection, (iv) the choice of God as protector, (v) placing one’s own self in His charge and (vi) the realisation of the helplessness of the self to seek any other

723 L xlx 143-148 Ct. Com, on LT. xx 12, 13,

724 Ibid xvn 51-59a

725 Ahf xxxvu 26, 26.

236

AGAMAS AND SOUTH INDIAN VAISNAVISM

course. 726 Among these, the fifth element must be considered as the act of self-surrender, the others forming its elements, or all the six form may parts of the act. Nyasa is not a physical act, but only a mental process It takes the shape of a prayer in the form, “I am a recepiable of sins, I have nothing and have no way to pursue Please become Yourself the means.”

.**727

Being a form of knowledge, this thought also becomes a means of moksa, as enjoloed in the Vedic passage,?

नान्यः पन्था अयनाय विद्यते ।

728

By adopting this means of self-surrender, it is said that all that are expected to be performed such as penances, sacrifices and giving of alms and gifts are taken to have been done, and mokse Is assured It is further held that nyasa is superior to all other methods enjoined for obtaining mokṣa.729

728

Vide

727

पोढा हि वेदविदुषो वदन्त्येनं महामुने ॥ आनुकूल्यस्य संकल्पः प्रातिकूल्यस्य वर्जनम् । रक्षिष्यतीति विश्वासः गोप्तृत्ववरणं तथा ॥ आत्मनिक्षेपकार्पण्ये षडूविधा शरणागतिः । उपाये गृहरक्षित्रोः शब्दः शरणमित्ययम् । वर्तते सांप्रतं चैव उपायार्थैकवाचकः ।

AAS XXXVII. 275-30a

अहमस्म्यपराधानामालयो ऽ किंचनोऽगतिः ॥ त्वमेवोपायभूतो भवेति प्रार्थनामतिः ।

शरणागतिरित्युक्ता सा देवेऽस्मिन् प्रयुज्यताम् ॥

Cf LT XVII 69b-60, 61a.

Ibid 30b-31

728

TA III 12 1.

729

Abs xxxvi. 34, 35a, 36b, 37a

€

PĀNCARĀTRA AGAMA DOCTRINES

237

Nyasa is given the symbolic representation of sacrifice. The self is the oblation offered with the utterance of the word, namaḥ” One who takes up this means is held to have performed a hundred sacrifices 730 That it le a powerful weapon to be used to fight against worldly sufferings and gain the state of final release is explained by the declaration that even those who are devoted to the performance of good deeds, who are learned and who are adepts in yogic methods, do not bear any comparison to one who has taken up nyasa, not being equal to even a billionth fraction of him 731

Self-surrender does not consist in placing merely one’s self under God All the possessions are also to be surrendered to Him 732 Nyasa is to be done only once The evil consequence of getting rebirth will happen to one who takes to other courses like karma or bhakti, leaving nya sa imperfectly done,733 Those who adopt this means must not violate the Vedic law even in thought 734 Any lapse, however, could be expiated by the act itself 735

Nyasa is the foremost among the means for crossing the sea of worldly existence It is the only way which both the ignorant and the learned can adopt. Those who adopt this course enjoy the rewards of their good deeds and get free- dom from all kinds of bondage and acquire the highest status,736

730 Ibid xxxvi, 37b-39

731

LT. xvi 63.

132. Ibid. xvii 80.

133, Ibid xvii 89b-90

734 Ibid. xvi. 96a.

735. Ibid. xvul 102-103a.

736. Ibid. xvi, 104b, 105a,

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AGAMAS AND SOUTH INDIAN VAISNAVISM

Those who take to the methods of karma, jñana, bhakti and yoga are required to acquire certain specific qualifications which are different according to the distinctions based on birth and sex and mental abilities. Further, there is no certainty that the rewards are sure to be bestowed upon those who adopt them Some will have to take more births to receive the fruits of these undertakings Hence these are considered to be hard to practise From this point of view, nyasa is certainly easier to take up, because there are no restrictions based on grounds of sex, birth, learning and any kind of attainment is dealared that, though easy, it is hard to practise.

Vide·

उपायः सुकरः सोऽयं दुष्करच मतो मम ।

However, it

LT XVII. 105b

The significance of this seems to lie in the fact that nyasa is adopted only once in one’s life time, and so the aspirant must become conscious of his getting fully qualified by acquiring all the five constituent parts of nyasa except atma-miksepa. In adopting the other methods like karma and jñāna, the aspirant bas to qualify himself by having upanayana or listening to the teachings from a preeeptor or practising the angas of yoga, However, in doing so, he is likely to commit errors which will land him loto difficulties such as sinful results, non-removal of ignorance or rise of doubiful cognitions and inability to control mental activities. On the other hand, the result is certain from nyāsa, but great care has to be exercised to acquire or realise one’s fitness for it. Probably, this is the significance attached to the statement.

In this context, it is interesting to note that bhakti is not mentioned as an Independent means of moksa` while the astänga-yoga which gets a detailed treatment, could be taken to represent bhakti, though the word ‘bhaktı

$ is not used as such In this connection. The concept of bhakti and the activities of

PANGARA1RA AGAMA DOCTRINES

239

the bhakta get frequent references,737 In fact, worsaip of the deity is incompatible with the absence of bhakti. To a large extent bhakti alone domirates the spirit of the relonship between man and God as evidenced in many a passage in the Agama texts The doctrine of uyāsa is not found developed or treated in many well known texts, other than the Ahi budhny a, Lakṣmitantra, Sriprasna and a few other Samhitās The general conclusion is to be drawn in favour of the bhakti-marga which is also known as upāsana and comprises the eight-limbed yoga, according to other texts.

The dissolution of creation is of seven kinds, namely, nitya, the natural and final destruction; naimittiki, that relating to the visible universe occurring from time to time; prākrti, that of all categories which evolve from matter; prāsult, relating to the dissolution of ayakta in the prasuti-kosa; māyā, dissolution of the matter of the prasuur kosa in the māyā-kosa; sakti, dissolution of matter in the māyā kosa into the fakti-kofa, and äiyantiki, escape of the sulf who performs yoga from the Saktı. kosa into Sakti The self does not get annihilated there, but has independent existence in a transcendental form as part of the Ultimate Reality,738

Linguistic occultism plays a part in the Pancarātra doctrines, forming a strong background for the worship of the deity. Brahman is the source of all sound When It feels the urge to create, there arises a stare of activity combined with inactivity (šāntată), when the sound and its meaning get distin- guished, but yet remaining latent, and objects get indicated by the sounds which denote them Sound should therefore precede the

737 Devotion, which forms the basis for the act of worship, does not get independent and elaborate treatment, but it gets emphasized as essential for a sadhaka Vida LT IX

xxx. 116; Bharadvāja Samhita, II 3, PauS xxx1.

738, SKS. Rs1, II, 98-117. See AhS, IV, for a detailed description.

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AGAMAS AND SOUTH INDIAN VAISNAVISH

rise of the objects or the objects could be held to rise from sound. At this stage, the sound is known as näda which gives rise at the next stage to bindu also known as pasyanti This then leads to the madhyama stage when the logical relation between the word and its meaning lies in the form of an impression Vaikhari is the next stage when the syllables and words are distinctly

noticeable 739

In the evolution of sounds produced, the units of the alphabet are classified variously For Instance, usman, antanstha, svara and sparsa represent the four kinds and so called as caluspadi The mantras are formed out of these and they flow from Brahman In accordance with the mental realization of the aspirants, particular mantras are evolved That sound which

an aspirant receives with the faith that it would protect him, which shields him from fear with its purport concealed, in which the delty’s nature is manifested in the sequence in which the syllables occur and which reveals pure knowledge, is called mantra,

Vide:

¤i araàsafnaðð aðtæ æðtgat saft: 1 गुप्ताशयः सदायश्च मन्त्रज्ञं तायते भयात् ॥

स विकासः

8 ma: degaìsgarfanre: wqà: %#: 1

शब्दजैः qufatarugegà: gedarant aa: »

LT. XVIII 44-45

Since sound originates from Brahman, God is said to present Himself in the form of mantra Particularly, mantras are useful In internal worship (antaryāga) Japa and dhyana do thus become meaningful When the mantras are uttered as 10 nyasa and homo, they convey the intended meaning to the deity, and so It becomes clear that God is there to listen to the prayers of His devotees.

739. Cf. Ahs, xvi, LT, XVII.

PĀNCARĀTRA AGAMA DOCTRINES

241

Creation of articulate sounds is on the same plan as In

cosmic creation The sound a

鄒

the root, all other

sounds being its transformations, each sound being an effect of the sound which precedes it The first sound that is audible is the aspirate and it is called visarga or creation; the anusoāra represents the withdrawal of speech (samhära). The former 18 called the moon (soma) and the latter the sun (surya). The short vowels are the sun’s rays, while the long ones those of the moon. The consonants represent matter and Its evolutes 740 The antahs thas are said to keep God’s manifesta- tions in the oyu has within themselves 741 The usman sounds and ksa represent the four yü has and Para Vasudeva. They form together Pañcabrahman,142

The structure of sounds is fitted Into the Inner yogic body of the aspirant

This body has twelve cakras, each having twelve groups of four sounds each And it represents the microcosmic formation of the macrocosmos This is helpful in nyasa while performing bhula suddhi The inner worship becomes purposeful, when the set of four sounds is uttered, since this set has the four vyuha deities presiding over it The presence of these deities is easily visualized by the aspirant,

A mantra is considered to be complete when it has four parts, namely, bīja, pinda, samiña and pada Each is powerful in itself. Among them the bija refers to the soul and the others to the body 743 Mantras delight the aspirant in his journey through padadhuan 744 They create a sense of complete detach- ment in him by taking him through tattoa, kata and varna. Finally, the aspirant enters into the eternal Brahman called

740. Ahs. xv1, 76-77, LT XIX, 20, 22.

741 Ibid xvi, 83b-84a

742. Ibid xvi 84b-85a, LT. xix, 30, CI. SKS. Indra, IL

743. Cf LT xxi 17-21

744. Ibid. xxi, 25,

ASV.

Map

-31

242

AGAMAS AND SOUTH INDIAN YAISNAVISM

Laksmi-Narayana.745 Among the several mantras that are to be used, these of Sudarsana, Laksmi and Narasimha are considered to be of supreme importance

A novel process is found evolved and treated in the Jayatsamhita regarding the course of upāsanā. It is based on the concept of Visakhayüpa It bears comparison with Madhu- vidya,746 according to which Brahman is to be meditated upon in the states both of cause and effect Brahman is the cause and the su, is the off.ct. The aspirant must meditate upon Brahman in the state of effect, namely, as the sun, and later in the state of cause in the form of the Inner Self (Antarätman) of the sun He who does so will become a Vasu In another aeon and, again continuing the meditation as Vasu, he will reach Brahman at the end of his life Both the sun and Brahman who are to be meditated upon, are only Brahman Similarly, an aspirant must meditate upon Aniruddha in Svetadvipa, to which place be would go, and then to Pradyumna upon whom he must meditate, Then his meditation on Sankarşina whom he reaches next, will take him to Vasudeva. This is stated in the Jayatsamhita to be another method prescribed for those who desire to enjoy the bliss of Brahman This method is prescribed for those who follow the pañcakala-prakriya 747 The four deitles control the

745 Ibid xxi

746

747

Ch. V, WI 11

Vide

sandftring arca jaaaqat efcq I ततोऽनिरुद्धमासाद्य श्रीमत्क्षीरोदधौ हरिम् " ततः पद्युम्नमामाद्य देवं सर्वेश्वरेश्वरम् । ततः संकर्षणं दिव्यं भगवन्तं सनातनम् | | azacaqð mi✿: azı aggàfanız i पर मैकान्तिसिद्धानां पञ्चकालरतात्मनाम् ॥

(Cited in the Rahasvatrayasāra, ch xxi, as taken from the Jayatsamhita’)

Cf Mbh Santi CCCLIV 14-18a Cf. PauS XXX 183-184, XXXI. 209. Biabmapurāņa, II 39, 43-50,

PANGARATRA AGAMA DOCTRINES

243

waking, dream, deep sleep and transcendental states which are referred to as visoa, tanasa, prājña and turaya 748 The Laksmīlantra and some other Agamas speak of a fifth stage called turyalita 749 which is of the form of Liksminarayana. This is the supra-oyiha state of existence which manifests the lafinite divinity and splendour of the soul

This method of passing from one state to another is called krama-mukti, which finds also a different kind of representation. By worshipping the oibhava form of God, the aspirant gets to the vyuha stage After worshipping Him in that stage, he reaches the subtle form of Para Brahman called Vasudeva 750

From this, it is evident that an aspirant cannot get moksa at the end of the life in which he mediates on a particular form of God As in the case of bhaktı yoga, one is required to take a series of births Tha stages show that the aspirart will have to start at the waking state and pass on to the dream state by fully getting qualified for it, and so on from one state to the next This is justly brought out by Parastrabbaṭṭa.

Vide:

जाग्रत्स्वप्नात्यलसतुरीयप्रायध्यातृकमवदुपास्यः । ezfé-eangynaftakungojć uefa agaf »

Srira garājastava, II, 40.

748

749

Mandukya Upanisad, III 7,

LT LX 11 12 Cf JS VI 13a, Pas II, 5 6-7. The preceptor, who initiates the pupil, is said to have attained this state,

Vide JS XVI 174b

750

Vide

favardarçage area sqeraanai au argtarwi सूक्ष्मं प्राप्यत इति वदन्ति ।

Śrtbhaşya, II. 2. 41.