07 PĀNCARĀTRA TEXTS

The Pancarätra doctrines ware preached by five teachers- Sandilya, Aupagayana, Mauñjyāyana, Kausika and Bharadvaja 751 The works of the first and the last, among these, are available, while that of the second gets only reference in some works 752 The other two left no works. The works of the two writers mentioned above, have more than one text with the same name. They treat matters like worship of God, bhakti and prapatti.

The Narayaniya section of the Mahabharata throws light on the traditions of the Pañcaratra Agama The vyuha doctrine and the daily round of life classified under five heads are the matters treated there The earliest texts must be expected to have dealt with these matters only. On this ground, the texts of the two writers mentioned above could not have been very early The Interlocutors, here, are Aniruddha, Samkars ’na, Bhagavan, Vasudeva, $ 1, Bhrgu, Ahirbudhnya, Nārada, Märkandeya, Sandilya and others. Some of them are said to have received Instructions from others mentioned above, and in their turn, they offered expositions to others It is not therefore possible to fix the priority of any of these texts over others.

The number of Pañcaratra lexis is listed in some of these works themselves They are 154 in the Visnutantra, 108 in the Padma and Viśvāmitra samhitas, 106 in the Purusottama-samhitā, 103 in the Bhäradvājasamhitā, 100 in the Kapinñjalasamhitā, 91 in the Märkandeyasamhita and 25 in the Hayasirşasamhita and

761 IS XXI 519-33

752 PAS. T 1, 108

PĀNCARĀTRA TEXNO

245

Mäheŝvaratantra and also in the Agnipurana Schrader’s list contains 210 and 14 more of the texts, but the titles of them are not noted,753 The introduction to the Lakṣmitantra 754 enume- rates 225 works, of which 56 end their names in tantra, two In tilaka, one in vaibhava, one in rahasya, one in sambhava and the remaining 10 samhita The Panorama of Pañcarātra literature mentions 289 works, of which 45 end their game in tantra, three in sagara, one in vijñāna, one in purāņa, one in tilaka, one in siddhānta, one in udrovana and the remaining 236 in samhita This work describes 104 works among which 99 end their names in samhita, three in tantra, one in samuccaya and one in cuḍāmani.

It is presumed that the remaining 186 works are partially lost. Twelve among them have more than one text with the same name The following groups contain redundant names (1) Garudasahitä Tärksyavaṁhita, Vainateyasamhitā and Khageśasamhita, (2) Narasimhākhyalantra and Nikesarisaṁhitä ; and (3) Atrisamhita and Atreyasamhitä Aindratantra, Kama. tantra Dhruvatantra, Panıniyamahatantra Pāvaka、amhitā, Puskala- samhita, Bodhāyanatantra Mahitantra, Māyātantra, Varāhapurāna. samhita, Varā hamıhirasamhitâ, Vaibhavatantra, Sakalasamhita, Sākatayanasamhita, Saivasamh:tä, Sammohanatantra Sankhyatantra, Süryatantra Somatantra and many o bers are purely names connected with certain persons and sages who have distinguished themselves in fields associated with them in order to give them a status in the list. Until information is available about many of these works, it is not possible to decide their exict nature. Besides, among these works, 97 are mentioned only once in the twelve lists, 45 twice and 45 brice.

The Pañcarātra tex s are classified under three heads, divya, muribhāsila and manusa. The Sattuata, Pauşkara, Jayakhya and others are treated as divyo, as they contain the exposition of

753 Schrader

764

pp 6-12.

L7 Intraduction, pp 10-13

246

AGAMAS AND SOUTH INDIAN VAISNAVISM

the doctrines by Narayana Himself Those which are the expositions of Brahma and eminent sages are of the second kind, eg, Isvara, Pāramesvara and Bhäradvāja and others. The works written by mortals come under the last head. The Agamas are also classified as sättvika, rājasa and tāmasa The Isvara, Bharadvaja, Saumantava, Paramesvara, Vashāyasa, Citrasikhands and some other sahhitās come under the first head To the rajasa kind belong the Sanatkumāra, Padmodbhava, Sātātība, Tejodravina, Mayasaibhävika and others. The Pancapraśna, Sukaprasna, Tattvasägara and others are of the tāmasa kind

Generally, an Agama text should contain four divisions called jñāna, voga, Araya and carya Among the texts of the Pancară tra the Palmisamhita contains these divisions Others generally deal with some of these Ta- Brhadbrahma‹amhitā hes four pādas whose exact nature is not stat d The Sandilyasamḥitā has one division called Bhaktıkända-first part, and another called fourth part,

The Sanatkumārasamhita has four divisions named rätras, named after Brahma, Siva Indra and Rsi It has lost a division called Brhaspatirātra Similarly, there are five divisions called rātra enumerated as first, second and others in the Jñānāmrtasāra The Hayasissasamhita has four kändas with the names, Ādı, Sankarṣana, Linga and Saura

Among the texts, the Pauskara Jayakhya and Sälivate samhitäs are stared to be the best (ratna) 755 Oth m are based the Paramesvara, Padma and Isvara samhi ́ās According to the Padmasamhita, there are the five best (ratna) tex’s, Padma, Sanatkumara Parama, Pädmodbhava, and Mahendra samhitas 756 The Kanvasaṁhitā 757 mentions them to be six in number, with the addition of the Kânavasambilā to the list mentioned above. The Sanatkumārasamhva, how.ver, is here mentioned as the foremost among the samh:tas.

755 Is I 84

158 Pas IV 30 203, 33 201-202a

757, Schrader, p. 20.

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247

The Agamas might have originated in North India, but the texts were developed in South India itself These texts contain references to the kings of Cera, Cola and Pandya regions 753 The adhyayana utsava,759 singing of Goda’s compositions,760 Boating festivals 761 and the äzhoars762 find reference in these texts There are even Tamil expressions used in some of these texts 763 Since these works contain references to Nathamuni, Yamuna, Vedāntadesika and the äzhudrs, these must have been composed later than their times 764 The period of the Agamas must be therefore between 800 A D and 1400 A,D However, Utpala (850 A D), Yamuna (10th century) and Rāmānuja (1017- 1137) cite passages from the Pāñcarātra textS Therefore, most important samhitās like Pauskara, Jayäkhya, Sättuata, Išvara, Parama, Sanatkumāra, Ahırbudhnya and others should have been composed before 800 A D

The Vaikhanase texts have a uniform treatment of the subjeet matter with slight differences among them. In this, they differ from the Pañcaratra works where there is much difference between one text and another. Some trxis deal with theories of cosmogony, leaving aside temple worship, while others concen’rate on temple construction and worship of images. Some describe the principles of yoga in detail while others devote chapters to the means of expiation

The date of

758 Kapiñjala Samhitä, 1 142.

Vide Pâñcarātra Nûl Vilakkam, p 4

759

Aniruddha Samhita 26, This also is called Margaŝirşoteava. Vide Vişnurahasyasamhıtā 33, Vişnusiddhanta 38, Sprs 47.

Hiran/agarbhasambitë,

12

760 Narayanasaħħlta, 45

761 Ibid 21. Sprs 40

762

763

Upendrasamhita. 4 5.

Vide Karandıka (SKS, p 64), alavattam (Ibid. p 41). 764. Bybadbrahmasamhite, Vişnutantra, Upendrasa hita.

248

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composition of a particular text or its priority over another cannot be decided on the strength of its contents For instance, the Ahirbudhnya, Jayakhya and Parama samhitās and the Lakṣmitantra give greater importance to cosmological theories, yantras and other matters. The Sanatkumārasamhita deals with mantras, mudrās, installation of idols, expiatory rites and other such subjects, and contains no reference to temple construction or worship of idols The Pauskara, Pāramesvara, Sattvata, Išvara, Pādma Köpiñjala, Visvaksena, Sriprasna and other texts are more concerned with temple worship. It is hard to decide which matter was treated earlier than others, although it will not be wrong to assume that references to temples point to a later date.

The Pauskarasamhita sem. 1o be the carliest and the Sattvata- samhita 765 which refers to it must be placed next to it The Jayakhya comes next, followed by the Ahırbudhyasamhita and the Laksmitantra, both of which mention the Sā tivala 768 The Isvara saṁhitā must be placed next, though it mentions the Pauskara, Jaya and Sattvata and also Paramesvara, Padma and Isoara which may be a case of interpolation 767 The Parama, Sanatkumara 768 Paramesvara, Visvaksina and Padma are placed next in this order 769

criterion lies in that the texts mentioned earlier are cited in the one following them Yet this is not to be taken to help in deciding the priority, as such references to other texis could have been later additions Besides, there are passages in common between some of them, such as (1) the Sattvata. Isvara and Sriprasna and (1) the

165. Paus in vill. 8. Par$ in xxii. 50b-5la,

766, AhS, v 59 mentions SS, xix 64 mentions JS LT mentions SS in II 69 and JS in xi 23

767 JS I 64 mentions SS, PauS, JS and PārS

768 ParS in xxxix, 18, SS. in xxxix. 18,

789 Pars I 19a

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249

Sattuata, Jayakhya and Lakṣmitautra. This order can be admitted only tentatively, for the Padmodbhasa and Kanva samhitās are not available except in fragments The Mahendra-saṁhitä is also not available, but passages from it are cited in the Sanatkumara- samhita,770 Pāramesvara-saṁhstä 771 and Padma-saṁhita 772

The Pauskara-saṁhitā bas a little less than 6000 stanzas in 43 chapters. The text is incomplete, and some chapters break off n the middle. The Lord, with the name, ‘Bhagavin", addresses Brahma as Pauskara’ The text mentions the Paramesvara (which is based on it) and also the Sattvata 773 (perhaps included later in the text) The original text must have been composed in North India Ganga, Yamuna, Sarasvati, Pravaha, S mha- vaktrakā, Airavati, Gjasthita, Vitas a, Narmada, Drşadvati, Parosni and Sindhu are the rivers mentioned 774 Yamuna 18 said to flow in south-east, Sarasvati in the south and Vitasta in

the east

Airavati is identified with Ravi and Vitasta with Jhelum Drsadvali jins Sarasvati Parosni which is Riv’, is identical with Airavati and is only repeated here. Except Narmada, all the above-mentioned rivers flow In north and north-west India The place where this Samhita could have, been composed should be somewhere in north-west Panjab, perbaps near the Himalayas 775

In order to delight those who have faith in them and to declare and establish certain places as holy, it is stated that

710

SKS pp 139, 282

771

Pars X.

772

Pas IV 33

773 Vide

आधं सर्वागमानां च पारमेश्वरमागमम् । प्रमाणपरिशुद्धं च हितमब्जज सात्वतम् ॥

714. PauS XXXI 106-111,

715. See N. N. Godbole. Rgvedic Sarasvati’, BORI XLII, 1-IV,

48V-32

230

AGAMAS AND SOUTH INDIAN VAISNAVISM

Vasudeva and other deities come down and stay within stones, evidently idols which are installed and consecrated.

Vide:

guð urfamıętni a atufetni fæ fact !

ààm angtareà feuaretroplug ||

XXXVI 24.

The shrine at Srirangam is glorified and is said to have been consecrated by Vibhisina according to the Pancaratra mode The doors, windows, prākāras are all stated to have some delties presiding over them Tondaradippodi Azhvar and Tirumangal Azhvar wh, flourished between 750-850 AD are stated to have built this temple.776 Since this construction is In strict conformity to the rules laid down here and in the Pāramesvara-samhita, both these texts should have attained the present form long before 700 A.D and the Pauskara stll earlier, as it forms the basis for the Paramesvara-samhita. Several abrines are also mentioned such as Satyavrata (Kañci), Vikata (Tirumalai), Simhacala and others 777

Laksmi and other

God is said to have a mantradeha 778 female deities are the Saklis of the Lord 779 Anybody can participate in the ceremony of installation, whether they are experts in the three Vedas, or Ksatriyas, Vaidyas, Südras or Snātakas who have completed the study of the Vedas They should have abiding faith in God and in worshipping God with mantras,180 A woman who is possessed of correct knowledge

778 Guruparamparāprabhāva of Pinbazhakiyaperumal Jiyar, pp.68-69.

PauS XXXVI 25-28; 347-372, 377,

Ibid. XXI. 5.

777

778

770 Ibid. I. 21. XXII. 7.

780. Ibid. XXXVIII, 26, 27,

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251

(lit discilmination) is also eligible to participate 781 This Samhita deals with the kriya and carya aspects,

chapters called

The Salivala-samhitä contains twenty paricchedas and has about 3500 Slokas It mentions 782 the Pauskara, Vārāha and Prājāpatya samhitās. This text contalos the doctrines taught to the sages by Narada who passed on to them what Sankarşana had received from Vasudeva. The Visakhayupa,783 the Vibhava deities784 and their worship receive prominent treatment, which is an indication and justification of the title, Sattvata, for this samhita The four deities of the vyuha are said to consitute what is called caturātmya, in which form the deiues are to be worshipped Four kinds of caturatmya are meniloaed here. The principal deity, who is Väsudeva, is referred

781 Vide

नारी वा मद्विवेकिनी ।

Ibid 1 38

A Woman is expected normally to treat her husband as God Consequently there is no need for ner to worship any deity IS VIII 136 But she is permitted to take the initiation and do worship herself, when she is a destitute, or she has no one to take charge of her Or, she may take her husband’s permission for the same

Vide

नारी ह्यनन्यशरणा निस्स्वामिका वा

अनुज्ञाता पत्या साथाप्नुयाच तत् ॥

Of is XXII 8, Paus XXX 186b-189

782

SS. IX 133

763

Ibid. IV

184

Ibid V

Vide :

अभेदानादिसूत वै संस्थितं वटवीजवत् । adfmarfafngagad ycarda: 11

V. 81

252

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to as Adimurti,785 a name also used in the Paikhānasa Agama to refer to Visqu from whom emerged four deities, Satya, Puruşa, Acyuta and Aniruddha The first kind of caturatmya is that which is the seed for all activities and on account of which the world is of the nature of pure consciousness 786 To the second kind belongs the eternal form which is resplendent like the sun and which has the several colours assumed by the four deities This form gives to the worshippers kaivalya and destroys the Tool-cause which brings about bondage 787 The third kind is obarming like a stream of nectar, having all the materials necessary for creation, maintenance and dissolution The delties take their form and make their appearance and disappear 788 At the command of the fourth kind of caturatmya, the universe is intact 789 God assumes different colours in the yugas 790

He is also said to have a form called Agnisomiya, made up of letters 791 The Pañcaratra system is called Rahasyamnaya 792 The members of all the four castes are eligible to get initiated for worship 793 and women who are destitutes or miserable can also take part in it. The husbaod’s permission is required in the case of a woman whose husband is alive794

785 LT (X) also gives the same description for these kinds, but does not mention the fourth kind See Ibid XX, for a subtle kind

Ahs (V) refers to it and in XVI offers a treatment resembling the one contained in LT. XX Also Cf LT I

CI SA XXXVII 4a

786, SS V 81-82a

787 Ibid V 82b-83

788. Ibid V 84-85

789. Ibid. V 86-87a

790. Ibid. V 87b-89.

791. Ibid XII 89.

792 Ibid. I 16a.

793. Ibid. XXII 8

794. Ibid. VIII. 138,

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253

The Jayakhya-samhitā has about 4500 stanzas in 33 chapters called patalas. This was taught to Narada by Bhagavan. Sandilya recounts what he had heard from Narada. There is an additional section containing 163 stanzas in the first chapter which glorifies the shrine at Kañci and gives details about the festivals, the situation of the shrine and so on, No doubt, it is informative, but it must have been interpolated, since all the manuscrip’s of this text do not contain this passage. The samhita describes creation of the pure type and traces the emanation of Acyuta from Bhagavan, of Satya from Acyuta and of Purusa from Satya These three represent the three mani- festations of Vasudeva and are in the form of consciousness. Purusa is also called Ananta and is known as the Supreme Spirit He is the inner ruler (antaryāmin) of all. The divine descents emanate from Him Acyura is of the form of brilliance, Satya has a dazzling body and Purusa has radia ing lustre All these lest in Vasudeva, who is of the form of tranquil consciousness,795 There is diff-ulty in reconciling these three emanations with the three well-ko ɔwa vyū has of the system, because the latter are idenuded by disunci colours which however is not the case here.

It is equally difficult to take it as representing the Vaikhanasa tradition, for it omits Aniruddha who is admitted as the fifth

795. JS. IV 7 Here a reference could be made to the Garudapurāna (XII 14-15) which mention nine vyūkas

Vide.

gaaja: oftaftar #sgam fafanu:

चतुर्भुजो वासुदेव. पठः प्रद्युम्न एव ।

संकपण. पुरुषोऽथ नवव्यूहो दशात्मकः

अनिरुद्धो द्वादशात्मा अत ऊर्ध्वमनन्तकः

Here it appears that the mine vyuhas include Vasudeva (two-handed) who is mentioned Including Para Brahman these become ten. Along with Aniruddha aud Ananta, they become twelve

Cf. Hayaserşasambitā, XXIV,254

AGAMAS AND SOUTH INDIAN VAISNAVISM

delty In it Besides, this tradition takes the order in the reverse way, keeping Purusa at the head. However, the major samh:tās include Satya in the vyuha theory and take all the five as forming a unit with five mantras 796 Or this account must be taken to have been adopted by the Vaisnava Agamas in general, out of which the Vaikhänasa system took them up and added Aniruddha to the list, while the Pañcarātra system developed the vyha theory from the same source. But evidence is wanting to support this position. Anyway, this representation may be taken to give a very early date for this samhitā

Santika, paustika, vidoeṣana, māraṇa, uccātana and stambhana are cruel rites treated here. By the practice of tantrika rites, khadgasiddhi, añjanāsıddhi, gulıkāsıddhi, rasāyanaııddhi, yaksınī- siddhi and other specific results are achieved 797 This gives a sufficiently early date (about 400 A,D), when belief in such achievements prevailed among the Buddhists

Brahman is said to have a transcendental form of bliss, all- pervading and flawless, a subtle form with which It remains within the heart of all beings and a gross form with which creation, protection and destruction are carried out.

It is not generally realised by all people. But, while yet remaining formless, It is realised through meditation 798

Knowledge

The sun is bruliant and the moon is delightful which riars as a result of these two, bas God for its object. He 18 of the form of sentience and so is of the nature of Agni and Soma, the form representing the sun 799 Laksmi, Kirti, Jaya and Māyā are His faktis 800

796. VIS. XXI. 142,

797. JS XXVI.

798, Ibid iv. 28, 24, 102b.

799 Ibid. vi, 224-226.

800 Ibid. vi 77a,

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255

Brahman is peerless, beyond the reach of expressions and senses and is to be realised by Himself Without any instrument, He is realised and the means for this is the mantra And mantras are derived from God; they possess shining sounds which Increase in strength through the power of the Lord 801 Each mantra has subtle, gross and transcendental forms 802

Brahman’s mantra form is of two kinds, partless and possessing parts 803 To realise it, knowledge is essential. This Is of two kinds, satta and kriya. The former consists in the knowledge of the existence of Brahman as such. Kriya Is of two kinds, niyama and yama, which mean the rules of discipline and austerities respectively Knowledge of the existence of God could be obtained through yogic methods which again are to be acquired through worship 804

This Samhita attaches great importance to mantras and their proper use for the equipment of the worshipper. The mode of worship in the temple does not get as much attention as is given in later samhitas Cosmology, the oyiha theory and achleve- ments through tantrika practices which are treated here and are not traceable to any other Päñcaratra text, may well be taken to suggest a very early date.

The Ahirbudhnya-samhita contains about 3800 stanzas in 60 chapters The text is in the form of an exposition of the doctrines given by Ahırbudhoya, one of the eleven Rudras, to Narada. Durvasas who had known this from Narada, recounts It to Bharadvāja The main purpose of the teaching here is to expound the glory of Sudarsana. The original text is stated

801. Ibid v1. 59

802. Ibid v1,

803 Ibid iv 80

804

Ibid IV.

256

AGAMAS AND SOUTH INDIAN YAISNAVISM

to have contained 240 chapters and was condensed later for easy comprehension,805

The text opens with a prayer addressed to Visnu in the form of Sudarsana and another to the Saku of Visau The latter is couched in the purely technical terms of the Tantra The text treats of various siddhantas with the help of parakrts and purā kalpa 808 There are ten narrations which illustrate the greatness of Sudarsana and the restoration of the Vedas to Brahma by Visnu thus providing justification for the develop- ment of the Sudardana cul: 807 A very detailed account is given of twentyone kinds of Upavedus, sixty topics of the Sänkhya system, two kinds of yoga, four kinds of Karma-saṁhità, eight parts of the Pasupata system, and ten topics of the Pañcarātra system. The relative worth of these is also evaluated, and the Pañcaratra system is deel red to be the most useful.808

A sage called Apantara tapaḥ, sprung from the speech of Visnu, and therefore called Vacyāyana, classified the Vedas,809

Cosmological accounts, Including various kinds of creation and dissolution, are given in four chapters (4-7). A very interesing topic is discussed in this regard Why should there be difference of opinion among thinkers regarding cosmology?

BOS

Ahs 1 70-73.

800, Ibid. 1 69b The difference between parakrtı and purākalpa les in this:

807

एककर्तृकमुपाख्यानं परकृतिः ।

ऐतिह्यसमाचरिततया कीर्तन पुराकल्पः ।

Ibid. xxu 41-43, xlv 48-50

808 Ibid XI-XIII.

809 Ibid xi 57b-59a. of Mbh Santi ccclix 89a His name 18 given there as Apantaratamas, an ancient sage learned in the Vedas who became Vyasa at the command of Vişnu. (amkara’s Brahmasūtrabhāṣya, III, 3, 32,)

PANGARATRA TEXTS

257

They are explained as arising on the following grounds Firstly, man’s speech is not adequate to bring out the truth, Secondly, people mistake one word for another in certain contexts and do not know what synonyms are Then, limitations of powers of comprehension make it difficult to understand certain things. and one cannot speak about what one could not know. Finally, the aspects of God are infinite, and only one of them is grasped by one philosopher and another by another philosopher and so 00.810

Brahman is described as characterised by unlimited bliss, having no beginning and no end. It is Identical with Narayana, It resides in every being, pervades every thing, is faultless and undisturbed like the waveless sea It bag po tinge of material qualities and is the abode of non-material qualities. It has no limitations due to space, time and objects, It is ever full, ever manifest (nilyedita), and cannot be guessed to be of this or that kind or size,811 The four vyuha deitias (Căturăimya) are said to be of three kinds in their collective nature on grounds of their pervasion (vyāpti), the manifestation of the respective qualities (gunenmeșa) and personal figures 812

The self has no beginning, Is Indeterminable blissful, divine (bhagavanmaya), filled, as it were, by the Lord and ever existing under His control It represents an infinitesimal fraction of the Sakil of God 813 It is only those selves that receive God’s grace (called Saktipata) that Can prosper and get freed from bondage.814 The self is then rid of the aspects of the effects of Its good and bad deeds. Detachment dawns upon it, leading

810. Ibid. VIII. 11-14a,

811, Ibid. II, 22-268,

812. Ibid. V. 20b.

813, Ibid. XIV. 6,7.

$14. Ibid. XIV, 28B-30.

ASV-33

258

AGAMAS AND SOUTH INDIAN VAISNAVISM

to discriminative knowledge. The self now gets Interested in knowing some means for its future welfare. It takes to the study of the texts, approaches the preceptor and gets enlighten- ment through his favour Knowledge of reality, yogic practice, performance of good deeds, resorting to observances and such other activities lead the self to the place of Visņu,815

This samhita is unique and differs much from later texts in its contents. One half of the text is devoted to occultism In theory and practice Philosophy is mainly dealt with in chapters 1 to 14 and incidentally treated In all the remaining chapters; It may be taken to cover one fourth of the work Initiation, social rules, and yoĝa occupy six chapters,

The remaining chapters give a very brief account of the installation ef images. Even here the practical aspect of the magical figures (yantras) dominates, particularly with reference to Sudarsana. Public festivals (ulsavas) are not at all mentioned The doctrine of self-surrender (nyāsa) is treated in ch. 37

These aspects of the contents reveal one significant trait of the early phase of the development of the Pañcarātra tradition Here it is sought to provide a philosophical background for the doctrines as they were taught by God to Närada The worship of the Lord was then intended to be carried through mantras and yantras. There is little reference in this text to temples, their construction and worship of idels, all of which should have found a place within the practical side of the Agama only long afterwards at a time when worshippers could not have found it easy to worship the Lord through mantras and meditation. The Pauşkara, Sättuata and Jaya samhitas 816 contain a brief treatment of idol worship. Among these, the second and third are

815. Ibid. XIV. 35-40.

816. JS, XX

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250

mentioned in this text 817 This need not prove that the reference is an Interpolation. On the other hand, the traditional aspects should have been there and the more ancient ones must have received treatment In this text

nivartaka

The constituents of yogic practice are given and described in great detail How the tubular ducis called nadis in the body are to be purified for doing prāṇāyāma receives attention in chapter 32 In order to protect created beings, God created Sudarsana, His own form, from which the magical weapons took their rise. They sprang in five groups. Those which emerged from the mouth, breast, thighs, and feet are ealled

or upasamhāra astras,

they intended to be used in defence. Those which issued out of the other limbs are called pravartaka astras and are for offensive warfare The latter appear as though they would devour the worlds, while the former have bands joined In supplication. The latter are sixty two and the former forty three. These weapons have human forms of deadly appearance. But they differ among themselves, having individual marke of Identification 818 Chapter 40 is devoted to the enumeration and description of 102 astras together with their powers The mantras and weapons which are to be employed to overcome malicious practices carried on by enemies are recounted in chapter 32

Chapters 51 to 59 are devoted to the exposition of the mantras of Vişnu la the light of their gross, subtle and highest (transcendental) meanings The Pranava, which is also called Tara or Taraka-mantra, is shown to convey through its subtle sense the waking, dream, deep sleep, transcendental, une differentiated and silent stages presided over respectively by Aniruddha, Pradyumna, Sankarṣapa,

Vasudeva, Sakti and

817 Ibld V 59, XIX. 64.

818. Ibid. XXX, XXXIV, XXIXVI 16-18.

260

AGAMAS AND SOUTH INDIAN VAISNAVISM

Visqu. Similarly, the gross and highest senses are shown to convey Sudarsana and Visnu with active and inactive sakti. Aa explanation is also given as to what is meant by the words, ‘sthüla’, ‘sūkṣma’ ani ‘para’ It Is also shown that the eoncepts of Godhead taught in the Puranas and the Pasupata system, as also expressions like vyakta avyakta, pumän and kāla, convey that the Supreme Reality

association with Laksmi designated as Sak: 819

Brahman in

All mantras of Visnu such as the aştaksara, sadaksara and dvadaśākṣara are given similar exposition through their three significations.

The word is

• namas Is stared to coavey the sense of surrender 820

After an

exposition of the first stanza in the Jilante stotra in a similar way the Närasıṁha mantra is treated I’kewise and also from the standpoint of yogic practice 821 The $ame mantra is shown to denote the thirtynine descents of God 822 Chapters 57 and 58 expound the sense of the mantra of the brilliant Sudarsana and of the five hotr mantra: 823 The significance of the Purusasükta, Srisūkta and Vārāha mantra is treated in chapter 59 The first four mantras of the Purusa‹ükta are shown to depict the greatness of Vasudeva, Sankırsına, Pradyumna and Aniruddha respectively. The Srisukta is stated to sing the glory of Sri and also of Vişnu An elaborate exposition of this is stated to have been given elsewhere,

Vide:

2

fgronauf had gatseguren faedc: | 824

हिरण्यवर्णा श्रीसूक्तं

819, Ibid LT 40-42.

820. Ibid XXXVII 37b-47a, of. Ibid. LII 2b-3a.

821. Ibid. LIV-LVI

822, Ibid. LVI

823 Ibid LVIII, 7 A III. 1-8,

824, Ahs LIX. 40a. This is evidently a reference to LT. L.

PĀNCARĀTRA TE

201

A resume of the contents of the samhita completes this chapter. Kashmir appears to have been the place of origin of this samhita on the following grounds, stated by Schrader Birch bark which grows in Kashmir and the Himalayas, is stated to be used as a sheet for the drawing of a diagram (yantra) 825 The aspirant who gets initiated according to the tradition, becomes rid of all sins like the sun which gets freed from the obstruction caused to its brilliance by snow, a comparison which points to a region in Kashmir or the Himalayas 826 The reference to King Mukta,ida of Kashmir (c. 750 AD) in Chapter 48 confirms the place of the rise of the text in that region,

Since Utpala (850 AD) cites a passage in his Spandapradīpikā which resembles one in the Ahirbudhnya saṁhila,827 the date of the work can be fixed before 850 A D, perhaps in the eighth century The Kashmir origin of the work and Utpala being a native of Kashmir str.ngthen the identification of the passage cited by him

The Laksmi tantra contains 4000 stanzas in 57 chapters, of which the last seven are not included in all the manuscripts on which the printed text is based. The work is in the form of a discourse given by S.1 to Indra. Narada gives a version of this to the sages assembled in the Malaya hills The colophon at the end of every chapter refers to the text as Pāñcarātrasāra, perhaps as a summary of a larger original which however is said to have contained 100 crores of stanzas 828

Though the text is not divided into sections which are expected of an Agama work, it is found that philosophy as forming part of jñana is dealt with in about a third part,

826 Schrader, pp 96-97; AhS. XXVI. 75.

828 Abs. XXXIX 28.

827. Schrader, p. 18.

828 LT XLIV 52.

262

AGAMAS AND SOUTH INDIAN YAISNA VISM

consisting of the first seventeen chapters. The sclence of occultism takes up nearly twenty chapters Yoga has a brief treament. Chapters 37, 41 and 53 deal with kriya. It is found thus that philosophy and occultism (carya) have received predominant attention in this text.

One noteworthy feature of this work is that the female principle, sakti, is demonstrated to be responsible for all that takes place as creation, maintenance and destruction, keeping Visqu in the background. Yet it is sought to be proved that only at the will of Visnu, Sri becomes active He is perfectly tranquil, changeless and eternal, and thus He is in the back- ground. As a philosophical principle, Śri occupies a status equal to that of Visnu. She is thus an integral part of Vişnu

The

Creation is detailed in three ways. The first method is split into three classes, namely, pure, mixed and impure pure type is a transcendental one which includes the oyuha emanations The second type is mixed: It refers to the creation made by Brahma; and the impure kind follows the Säńkıya theory of evolution 329 The second method is based on the principle of stages called kosas 830 The third method is based on the emanation of sound stages called adhuan 831 to play in this Agama with the worship of the deity

from Brahman and is divided into tx This method has a very important role It seeks to relate the power of mantras

The contribution made by this samhita to cosmology is Indeed high, for in no other Pañcarātra text creation receives such systematic treatment The principles underlying the concepts of six kosas and six adhoans are essential to explain two

829 Ibid. III, IV

830 Ibid. VI

831. Ibid. XXII,

facts.

PANGARATRA TEXTS

Matter and selves are eternal.

163

Where do they rest prior

to creation? They have to be in some place undisturbed during the period of deluge. The Agama tradition admits the principle of kosa to explain the emergence of matter and self, kosa itself marking the stage which represents the projection of sekti The concept of creation of sound becomes meaningful through its rise from Brahman. Being an emanation from a subtle stage, the gross sound can easily Indicate its source. God is often depicted as having mantra as His body. The worship of God through the ulterance of mantras, which are made up of sounds in specific collocations, becomes therefore understandable When sounds are uttered, they find a reflex and reciprocity lo God

The Pancaratra system deserves credit for the way in which It makes all the three methods of creation supplement one another The bearing of each on the others explains how the ryuha deities and idols which belong to pure creation, could be worshipped by the selves who emerge from the kofa and use the mantras which represent sonic creation. Some of the samhitas have references to the kosa and adhvan creations in the develop. ment of the docinines, of course mention being made of the various stages only as and when the occasion demands them.832

The Supreme Being is a unity in duality He is ever with Saki He is called by several names such as Paramaiman, Vasudeva Narayana and others He is not differentiated from Sakti and so is said to be non-dual (advaita) 833 He is called Srinivasa, while appearing in the medication of the self without any disturbance 834

Vide:

quruşaggyar enrfa: éfèufa: qt i aufa eftfarera zgemaafkaffar ||

LT. XVI. 31.

832. Pars, x, 55. XIX, XXIV; IS. iii, 16, PauS, xxx ; POS. IV, 7.

833 LT 1. 5-11,

834 Of PauS XXX1, 39,264

AQAMAS AND SOUTH INDIAN VAISNAVISM

He is also called Lakṣmi-nārāyana,835 This shows that He is ever associated with Laksmi. The vyuha and vibhava forms are all described. The number of divine descents is given here as thirtyeight,836 And this becomes thirtynine when Visakhayüpa Is included among them It is also thirtynine in the Ahirbudhnyasamhita, in which Visakhayupa is not mentioned, but Padmanabha must be included 837 The form of God as idol is simply referred to as having a non-material body, that is, having a body made up of six gunas.

Vide:

waffo àfkat or er qnagıfaaregarq » #=A==À9%<zaralarfa argyrafangı

LT. II. 59b-60a

It is curlous to note

note that both the Ahirbudhnyasaṁhitā and Lakshmitanira do not mention the form as the loner ruler (antaryamin) and there is no reference even to arca in the former. However, these two can be taken to have been referred to in two passages from the former 838 It is not, however, clear wby no definite mention is made of them.

The self is only Sakti, that is, the jivakoŝa of Sakti. It is pure and independent. It is consciousness contracted and appearing like a mountain reflected in a mirror. It is afflicted by the five kinds of misery, tamas, moha, mahāmoha andhatāmisra and avidyā,839 It has five duties to perform,840 Its contact with external objects gives rise to the cognitions about them.

835 Ibid. 1. 1 11, 16,

蒈

836, Ibid. xi. 19-25; xliv. 52

837. Abs. v. 50-56; Schrader, pp. 44-47,

838. Abs. 1. 1; xi. 83b.

839. LT, xil. 8, 9.

840. Ibid, xiii, 87-20.

PANCABATAA TEXTS

283

This is called sygti. Its attachment to those objects la sthitl. Attachment to a particular object is discarded by the self when It takes to another, and this is called samhara. Tirobhava is the formation of Impressions created by that object and anugraha is the removal of that Impression. These are the five functions of the self which is part of Sakil and correspond to the five functions of Sakti with the same names Through the grace (sāktspāla) 841 of Sakti, the self discards its limitations and becomes omniscient and omnipotent The waking, dream and deep sleep states really belong to matter. The transcendental state does not really belong to the self, because it consists of pure non-material sattva 842

The self is required to get freedom from bondage, to pursue the path of karma which would please Sakti which grants enlightenment. Knowledge of Reality is then acquired by following the path of jñana. By pursuing the path of yoga as the next step, the self gets freed from all limitations and it becomes one with Lakṣmi-narayana 843 Nyasa is recommended as an alternative and easier means of getting moksa,844

Like the Ahirbudhnyasaṁhitā, this text also is free from reference to Idols and idol-worship la temples. The theories of creation get a detailed treatment. Sakti’s greatness is stressed In every part of the work. The descents of Laksmi and Her emanations are covered in three full chapters, 4, 8 and 9.

Linguistic occultism is treated in several chapters, Sound is traced to its source, Brahman, through the stages of nāda, bindu and others. Vasudeva, Sankarşaga, Pradyumna and

841. Ibid. XIII 8, 10, 11a,

842. Ibid, XxII, 31-30.

843. Ibid. XIV. 58, XV.

844. Ibid, XVII.

ASV-34

266

AGADAS AND SOUTH INDIAN VAINAVISH

Aniruddha are the deities for these stages.845 The sound units called mättkä are classified and shown to be presided over by the vyuha deities 848 Tbe structure of the mantra 847 is analysed and explained as constituted of bija, pinga, saṁjñā and pada, Sonic creation through the six stages called adhoan and the classification of mantras into high, middle and low are dealt with In chapter 22 In a way, this chapter describes the mantra form of Lakṣmi. Tārakā, Tarikā, Anulārikā, Jagadyoni, Pradyumna, Sarasvata and Mahālaksmi are the seven vija mantras 848 which are off red an exposition in chapters 24, 25 and 26. Sakti with its Agniṣoms, Surya and Sudarsan aspec‹s Is set forth in describing Krıyasakti in chapters 29 and 30 This text, which is devoted to the glorification of Lakṣ ni, attaches great importance to Tārska which therefore gets elaborate treatment under gross, subile, the highest and other standpoints.849 Tārikā should be acquired through laitlation and this is treated along with the way of worshipping it lo chapters 42, 43 and 44. The way of successfully worshipping the mantras of Laksmi, and the manifestations, Kirti and Jaya, are treated in chapters 46, 47 and 48 Each hymn in the Srisūkja gets elaborate exposition in chapter 50. It is perhaps this exposition which is mentioned in the Ahirbudhnya saṁhilä850 What seems to be intended there is that the exposition of the Śrīūkta is to be given, as of the Puruṣasūkta There is no samhla or any text which is available where the Srisukta gels an exposition. In the absence of information to the contrary, It is the exposition in the Lakshmitantra that should have been

845 Ibid XVHI

848 Ibid. XI.

847. Ibid. XXI

848 Ibid. XXIII 36-38,

849. Ibid. XXXII, XXXIII,

850, ABS, LIX, 406.

PANCARATRÆe TEXTY

287

meant. lo that case, priority of this text to the Ahirbudhnya · samhita will have to be admitted,

$

Some Indications are there to suggest Kashmir as the home of this Tantra also. One is the recommendation that birch bark be used for inscribing the mantra of Laksmi 851 Nyasa,852 the doctrine of self-surrender, is treated as in the Ahirbudhnya. samhita. These two are the only two ancient texts which deal with this doctrine. Grant of divine.grace is referred to as S’aktipäta in both,853 This expression occurs also in the Sawa Agamas 854 of Kashmir. It must be admitted that Vaisnavısm flourished in Kashmir along with Saivism. The Agamas of both these could have had a common source and also influenced each other. In these circumstances, both these texts could have bad their origin in Kashmir.

The Pauskara-samhita, 100, which refers to some geographical surroundings through mentioning rivers, can have risen in Kashmir. Likewise, the Jayakhya which refers to many cruel practices could have also taken its rise in Kashmir. So, it might not be wrong to astume that all these early samhitas of the Pancaratra could have had Kashmir as their

home.

The Laksmi tantra mentions the Sattvata-samhita twice 855 If the reference in the Ahirbudhnya-samhita of the 8th century to the exposition of the Srisūkta can be taken to mean this text, then this must be placed before that date,

851. Ibid. XLVI. 38. Cf. AhS. XXVI. ͧ.

852. Ibid. XVII, cf. AhS. XXXVII.

853. Ibid XIII 8, AhS. XIV, 33, 38

854. Rasdrnava 2, cited in the Bhaskart, Vol. III, Introduction p. CXCII. 955, LT II. 58, XI. 28,

268

AGAMAD AND SOUTH INDIAN VAISNAVISM

The Isoara-samhitā contains about 8400 stanzas in 25 chapters,

离

It is said to be based on the Salivala-saṁhitā Both of these are

stated to be followed at Yadavidri, known also as Melkote in the Karaa.aka Pradesh, Narada is the narrator of the Sativala system in this work Sāṇḍilya, Aupaɛāyana, Maunjṣāyana, Kausika and Bharadvaja performed penance on the Totaori Hiil, -They were taught the system by the Lord Himself who said to rtben:

एष एकायनो वेद उपदिष्टो मया द्विजाः । मोक्षायनाय वै पन्थाः पतदन्यो न विद्यते ॥

13 XXI 534

A reference 856 is made to the origin of this system in the Kṛta Tuga and its frequent disappearance and recreation The seven sages called Citrasikhaṇḍins, Sanatsujāta, Sanaka, Sanandana, Sanatkumāra. Kapila, Sanatana, Brahma, Rudra and Indra are stated to have promulgated this system Prahlada, Sugriva, Hanuman, Vibhişiṇa, Sanata and others adopted the routine of poñcakāla 857 The Pauşkaro and the Pāramedvara-saṁhitās are mentioned 858

The Pancaratra system is said to offer an exposition of the ever manifest (nityodita) stage of God, vyūha and installations which may refer to those of the idols in temples The Pañcaratra Agamas are not of human origin and must be treated as the

Upanisads of Brahman 869 While enjoining the worship of the oyiha deities, Puruş, Satya, Acyuta and Ananta are mentioned as forming the vyuha 860 This is in a way after the manner of

856 IS. XXI 638-549

957, Ibid. I 29-31, VIII 177.

858, Ibid. I 64-b.

859. Is, XXI 581-568.

860. Vide.

च

waar ga¶zaz azgatsaa qa ➡ i चतुर्दिक्षु क्रमेणैव पूज्य यद्वाक्रमेण तु ॥

PANGARATRA TEXTS

269

the Jayakhya, but the order is that of the Vaikhānasa. Ananta is another name for Purusa in the Jayākhyā, while it denotes a different entity here Or, the passage may be taken to mean that the nyuha of Vasudeva and others may be worshipped or the four deitles mentioned above may be installed, one in each direction, and worshipped. In the latter case, the Vaikhānasa method is followed here, except for pulting Ananta in the place of Aniruddha.861

Cosmological and philosophical treatment of the doctrines do Got find a place here, but the tantrika mantras “are enjoined The Aştākṣara, ṣoḍaksara and Doādasākṣara are mentioned as the important mantras 862

for vie

This samhita discusses many matters like idol worship in temples, the installation of the idols and conducting festivals. Srirangam, Yadavādri and Kañch are stated to be important places863 where the Pañcaratra mode of worship is adopted. There is a separate chapter describing the glory of Yadavadri, Sanatkumara is said to have brought Nārāyapa to this bill which therefore came to be called as Narayanadri and worshipped Him according to the Saltvata mode. Rama is said to have worshipped Him at Ayodhya and hence He is known as Ramapriya, It is said that Balarama and Kṛṣṇa brought Ramapriya to Yadavādri and celebrated the festivals after installing Him there 864

Yamuna (916-1041) cites passages from this work, but they are not available in the present text. Anyway, this text must have beer composed long before 900 A D, when it must bave been admitted as a standard work on the system.

861. SA xxxvi 12,13

862, IS v. 17, 114, xxu: 52, 53

163 Ibid 1 87.

864, Ibid. xX,

170

AGAMAS AVD SOOTH INDİAN® VAISNAVISN

The Parama-samhita has a little more than 1000 stanzas In 31 chapters. What the Lord (named here as Params”> expounded in answer to the questions raised by Brahma is narrated by Markandeya to Devala. The Installation of idols and the method of worshipping them receive treatment, but there is no reference to the construction of temples and aspects of worship there On the other hand, cosmology, yogic practices and such other matters are treated briefly.

Three methods 865 are described for worshipping God. Worship through mantras is stated to be karmayajña, japa of the mantras and slotras constitute vakya-yajña and mental worship of God is manoyajna

Nothing is said to be more beneficial than offering worship at the feet of Hari.

Vide:

eftarqıofarqera fiiaq qui fgaq ||

III. 31b.

Among the mantras, those of Varaha, Narasimha, Sri and Sudarsana are declared to be the best 886 Chapters 23, 24 and 25 break off with lacunas The date of this work could be placed before 900 AD, as it is cited by Yamuna of the 10th century in bis Agamaprāmānya. Perhaps, a still earlier date is suggested from the absence of reference to temples

The Sanatkumarasamhita contains 3549 slokas in 37 chapters The work, is divided into five sections sach called ‘räira,” The fist four are ca led Brahmarātra, Sivaratra, Indrarātra and Rşirätra. The last section, Bṛhaspatırätra, is not extant, and the first three chapters in the Brahmaratra are also missing. From the colophons, the name of the text is also known as

965. Pars. iii. 25a-27a.

366, Ibid. xvi. 2.

PANGARATRA

371

Mahasamhita 867 and Vaisnavasiddhänta 868 At the end of the last section,869 the text is referred to as ‘dadasahasrika’, which means that it consisted of 10,000 sta: 288.

It le difficult to belleve in this, for even if the lost Brhaspalirätra was longer (ban any other section, the total number would not come up to so much. Or, It must be supposed that several stanzas were lost even in some of the chapters available in print.

There is another text with this name whose chapter called Akşiroganirmūlanam,870 which forms also the 94th chapter of the Sanittantra of the text, Pancaratra-mahopaniṣad, is alone available That the Pañcarātra system dealt with matters like the treatment of diseases is evident from a reference in the present Sanatkumāra-saṁhitā 871 and in the Kasyapa-samhita.872 It is held by some scholars that there is another work with the name, Mahāsanatkumāra-saṁhitā 873 But there is no need to admit this, for some of the passages cited by these scholars as taken from this latter text are traceable to the printed Sanatkumāra samhitä Other passages could have formed part of the lost Brhaspatırätra The Sanitantra, too, could have been Included in this, but the Dame, tantra’, goes against this assumption unless it be the name of a topic in one of the chapters of this ratra

The Agamaprāmāṇya 874 and the works of Vedāntadefika cite some passages as taken from the Sanatkumāra-saṁhitë on

887 SKS pp. 96, 220

888

Ibid p 418

889

Ibid p. 418

870 D. 13012.

871, SKS Šive, iii. 38, 211,

872, Madras 1933. edition.

873, Schrader, p. 24; also refer to Brahmavidya, Vol. 34, parts 3-4, p. 232 fn. 3 and Päñcarātra Nül Vilakkam, p. 88.

874, Agamapramanya, pp. 74, 75,

272

AGAMAS AND SOUTH INDIAN VAISHA VISH

matters pertaining to dally practices, prapatti and others. While a few of these could be traced to the printed text, the remaining are lost and should have formed part of some of the sections available. It is not possible to suggest that all these could have formed part of the lost Brhaspatirātra,

The Sanatkumāva-samhita is in the form of discourses given by Sanatkumara on what he learns from Brahma, Siva, Indra, sages and Brbaspati respectively in the sections called after the Dames of these persons. The names of the sages are not given. In the versions of the Pañcarātra tradition contained in the Nārāyaṇiya section of the Mahābhārata and recorded also in the I doara-saṁhild, these persons were said to be the promulgators of the doctrines.

Sadavisou is the Supreme Delty who is partless and is also called Narayapa. He is formless.

Vide:

ततः परतरं देवं सदा विष्णुं समाश्रयेत् ।

a ga farmet ta: a = arcıqor: ay: 1

स नारायणः

स एव निष्कलो

Rsiratra. III. 93.

He is called Viggo when ritualistic worship is not offered, and when it is offered, He is called Mahavişno. Both are to be worshipped,876 This kind of classification of the deity in the Pañcarătra tradition is known also in the Vaikhanasa system,877

This aspect of the Deity is made clear through the treatment of vyuha. The Supreme Delty in the unmanifested stagg is

875. SKS, is referred to in SR. pp. 57, 80 and in RTS. II, pp. 53, 93, 143, 376,

878, SKS, Brahma, VI, 141,

877. VE, p. 498,

PĀNCARĀTRA TSITS

273

called Sadavişou who is also known as Vasudeva from whom arises a Vasudeva with a definite form and called Mahävisņu who becomes the creator and protector of all. He created from His mind a goddess, Santi, from whom was produced the destroyer, Sankarsana also called Sankara. Pradyumna, also called Branma, arose from the left side of Sankarşapa. From Pradyumna arose Sarasvall, out of whom emerged Aniruddha also called Purusottama, Rati issued out of Aniruddha, who created the waters where He reposed. From his navel, there arose a lotus. From the egg which appeared from that lotus, there came out Hiranyagarbha Identical with the four-faced Brahma A goddess, Sandbya, arose from Brahma. Rudra, also called Satya, came out of Sandhya

Marici, Daksa and

Acyuta, identical Aniruddhi sprang

other progenitors were also born of her with Pradyumna, emerged from Satya out of Acyuta Thus there are two sets of oyü has, one subtle and the other gross Those deltles belonging to the gross kind attend to the work of creation 878 This treatment differs from toa given in the Laksmitantra,879

The account of the divine descen’s is also peculiar and does not have much in common with that in the Puranas. The gods, who were harassed by Hiranyakasıpu, approached Aniruddha lying in the ocean on the serpent-couch. Visņu is not stated to have made His appearance from a pillar, though His slaying that demon is mentioned.880 The gods desired to avold old age and so approached Samkarsana who took the form of the tortoise and gave them nectar 881 At the command of Visņu, Visvaksena became Garuda, the vehicle of the Lord.882

978. SKS, Iadre, V1.

979. LT. IV,

880, SKS, Indra, III. 14; VP. 1. 20 does not mention the slaying of the demon.

881. Ibid. Indra, III, 36,

882. Ibid. Ibid, IV. 39–89,

ASV-35274

AGAMAS AND SOUTH INDIAN VAISNAVISM

Hayagriva,883 the mind-born son of Pradyumna, restored the Vedas to the gods who had lost them. When they had lost all knowledge, they were taught the Samkhya doctrines by Kaplla who was created by Samkarsana 884 Samkarsana came down as the son of Jamadagni 885 Krsna taught the Pancaratra system 886

This version of divine descents shows how the oyü ha delties contributed to the maintenance of dharma

As in the Ahirbudhnya-samhita and Lakṣmi-tantra, here too, there is no mention of the form of God as antary amın But the şadgunya aspect is not dealt with here and thereby it differs from the other two ancient samhitas mentioned.

four kinds of linga, Installation of these

Curiously enough, this text refers to Brahma, Samkara, Vaisnava and Tridaiva. Is mentioned. It is not clear whether the linga of the Vais va kind was prescribed at a time before idol worship came to be adopted $87

The mantras are classified as Saumya, Agneya and Saumyägney a and also as Vaidika, Tantrika and Vaidıka-täntrika,888 The Tantrika-mantras have an important role in the Pañcaratra system Among the mantras, the Aştākṣara. Dvādaṣākṣara and Visnugayatri are important 889 A liberal outlook is evinced in prescribing the mantras for other deities such as Dovi, Şanmukha, Agni, Yama, Rudra and others 890

883

Ibid Ibid IV 50b-81.

884

Ibid Ibid IV 63-66a, cf, Bh. III 24.

888 Ibid Ibid IV 67

886

The followers of the Pancarātra are known by different names like Saltvata, Bhagavata, Vaisnava and Pañcaratrika. All these are said to have undergone initiation. Ibid III; II, 80-82,

887, SKS Brahma, VI. 50-52a.

888. Ibid Šiva, II 1, Ral, V, 37-402,

889 Ibid Siva, III, 2.

890. Ibid. Ibid. I.

PANCARAIKA TEXTS

275

Karma, jñāna and yoga are enjoined as the paths to be taken up one after another in this order for obtaining salvation. Worship of the Idol is recommended while pursuing the first two ways. While practising yoga, the aspirant will have spiritual experiences in dreams, in his own body, in the inner effulgent self, in his mind and sense-organs 891 He realises close onion (sayujya) with Visnu 892 while practising yoga,

3

To adopt any of these paths, it is necessary to worship God. By worthipping Mahavisņu, through yoga, one becomes fit to adopt karmayoga. Sadavisņu b comes pleased with this karma and makes the aspirant fit to adopt jñanayoga Thereupon yogic practice bongs about the final release of the aspirant. The proper place, time and kind of penance one is required to undertake are also described 893

Those who worship Visnu with the three mastras get, after death, a form like that of Visnu and are also called Visņu. Such persons are given various regions to occupy where they get different names which are enumerated in Indraratra, chapter 6. Some of these are identical with those found in the Vispu sahasranama

The regions which they occupy are described in the next chapter Curiously enough, there is no reference here to Vaikuntha. Puruşa, Satya, Acyuta and Aniruddha are mentioned as worshipping Sadāvışnu 894

Letters which make up the mantras 895 are enumerated together with their presiding deitles. The basic letters and their evolutes are treated in such a way as to throw light on the linguistic aspect 890 of the mantras. Perhaps, a study of them

91. Ibid Nar, III, 68-117,

92. Ibid. Ibid, III, 97.

93. Ibid. In 98-117, 54-55, 56a.

894, Ibid. Indra, VIL. 112-113.

895, Ibid. Šiva, II.

990. Ibid. ibid, Indra, II.

276

AGAMAS AND SOUTH INDIAN VAISNAVISM

In the light of modern linguistics might unravel some mysteries about the nature of sound and letters.

The Sanatkumāra-samhita

Tamil expressions like alavattam 897 and karandika 898 (which mean fan and ladle respectively) indicating that these were added while the text was revised for use in Tamil Nadu. Offering of flesh to the deities is referred to suggesting that at least the portions where such references are found were composed either before the full development of Jainism and Buddhism or at a place where their Influence was not felt 899 Archaic expressions are also used quite frequently 900 Mention is often made of opinions on certain matters which could not be traced to any known source, but which point to the work presupposing Pañcarātra texts 901

some ancient

This samhita refers to Padmodhbhava,902 a work available only in fragments: Padmodbhava Purana,903 Mahendra-samhitā,904 Näradarcanikā,905 Garudarcanikā,906 other arcanikās 907 and

897

Ibid

4,20

898

Ibid p. 64.

899

900

Ibid. pp 106, 121, 123.

For example, samārabbet, Ibid p 67, vinyaset, Ibid p 103 ; and gäystriya, Ibid

901. Ibid pp 70, 71, 74, 75, 167, 246, 247 There is an interesting representation of the four vyúhas in four different ways :

1

Nara, Narayana, Hari and Kisna (cf Mbh, Santi CCCXLII, 18).

2, Indra, Yama, Varuna and Soma

3 Vasudeva, Sankarsapa, Pradyumna and Aniruddha and

4 Puruşa, Satya, Acyuta and Aniruddha. Ibid. Brahma, VIII. 40-42,

002 Ibid. pp. 141, 143, 184, 308.

903 Ibid pp 181, 187,

904. Ibid pp 139, 268.

005

This is a part of Padmodbhave.

906. Ibid

907, SKS. p. 181.

PĀNCARĀTRA TEXTS

277

S’atasa hasrikā.908 Since the text ls treated as one of the five best works (raina) and is stated to be the foremost among the samhitas,909 It is possible to have an idea of its importance among the Päñcarātra works That it is stated to be the foremost (adya) in the Kapiñala does not point out to its priority over others in point of time, but only to its importance. The unique concept of the Supreme Reality, the development of the vyuha theory, the role assigned to the mantras, the practical side of tantra which includs the use of mudrā, manḍala and nyasa and the treatment of the routine life of the followers of the Pañcarātra tradition in the Brahmarātra give an individual stamp to this text, a feature not to be noticed in any other samhita. The lost portions in the Brahmaratra 910 and the whole of the Brhaspati-rätra must have contalned Important detalls on the doctrines and practices of the Pañcarātra system. These topics and the fact that temples and festivals are not mentioned should have been responsible for calling this work ädye, not socient, but to be reckoned as first in the enumeration of

amhstās,

J

It is worth noting in this context that this text is twelfth In the order enumerated in the Padma-samhita 911 Mention of the Padmodbhava and Mahendra, which are cited in the Sanatkumāra. samhita, need not be given serious consideration in regard to priority. Anyway, the reference made to this text in the Kapiñjala-samhstä stands unaffected.

The Paramedvara-samhita has about 9000 stanzas distributed among 26 chapters. It seems to have had two sections, jäänakända and kriyakanda. The first section is lost. except for

jñānokāņde

908. Ibid, p. 309

909. Pa§. IV. 39, 203. Kapınjalas. I, 148,

910. SKS Indra, IV. 13. The Dikjadhyaya is lost.

A11 Pas 1. 1, 100b,

276

AQAMAS AND SOUTH INDIAN VAISNAVISM

one chapter. Every aspect of the Saltvate system is said to bave been treated here. This chapter which is now available contains an account of the development of the Pañcaratra system 912 through several stages, much in the same way as in the Nārāyaniya section of the Mahabharata. The promulgators of the doctrines are named as in the Iŝvara samhitã Sandilya is stated to have taught the doctrines to Sumantu, Jaimini, Bhṛgu, Aupagayana and Mauñjyayana 913 Nara and Nārāyana are stated to practise the Sattvatadharma in Badarikāśrama for the well being of the world 914 This

text is said to have had 100,000 stanzas and to have been condensed subsequently to 16,000 stanzas both for the jñāna and kriyā kāṇḍas915

This samhita is followed in the temple at Srirangam the glory of which is recounted Vibhisana arranged for the worship of the Lord bere according to the Pañcarātra tradition. The construction of this temple is found to be in strict accordance with the rules given here,

Why this text should be described as ancient in the Pauskara-samhita 916 on which it is held to be based, Is puzzling. Perhaps such references were interpolated at a later date. Many of the ancient and important samhitas917 like the Pauşkara, Sattvata, Jayakhyā, and others are mentioned. Besides, there are passages918 here identical with those in the Pauskara. Rāmānuja (1017-1137 A D) is the earllest to cite passages from this text which must give it a date prior to 1000 A.D.

912 Pārs. 1 35b-48.

913, Ibid I. 72b, 73a

914 Ibid 1. 73b-74a.

915. Ibid I 91b-93a

916. Ibid PauS XXXIX. 18,

917. Ibid I 19

918. Introduction to Paus, p. 22,

PĀNCARĀTRA TEXTS

279

The Visvaksena-saṁhila contalos a little less than 4000 stanzas In 39 chapters. Visvaksena expounds the Pañcaratra system to Narada Chapter VIII has a fresh beginning with Narada’s questions put to Visvaksena, indicating that this may be the first chapter for a section The first seven chapters may therefore be taken to form a different section This, however, is not marked anywhere in the text Besides, the chapters are in the form of a discourse addressed by Visvaksena to Indra, Some of them break off. Chapter 27 is in both prose and verse, The entire work deals only with the kriya and carya aspects.

There must have been either another text with the title * Visvaksena-samhita’ or another section which dealt with the jñāna and yoga portions. This is evident from the citations made from this work by Pillal Lokacārya, Vedantadefika and Manavala-mahanuni in their works The last-mentioned teacher made full use of this samhita in his commentary on the Tattvatraya of Pillal Lokācārya This secilon Is not now available From the citations It appears that this text contained God’s discourse to Visvaksena

An account of what this lost portion contained may be briefly given thus Both the Highest Place and the created world are subject to the control of Visnu and S.1 919

Vide:

wear an a චfor fagfaewarfimer i

efa

ष

विभूतिरुमयात्मिका ।

fafarcited asgreasafq araq ||

Those who are well-versed in Vedanta declare that God’s forms are five-Para, Vyaha, Vibhava, Niyata (Antaryâmin) and Arcă. The last-mentioned is anthropomorphic and is full of compassion,920 The Vyha delties together constitute a group

10. RTS, IL. p. 225.

020, 77r. Bh, p. 182.

280

AGAMAS AND SOUTH INDIAN TAISNAVISM

The devotees are to

and Vasudeva is said to be supreme. worship Him according to their varying abilities. These four forms emanate from the ever-manifest form. Another group of five on this basis is made up of Para Vasudeva who is ever manifest (nityodita) and the four Vyuha deities periodically manifest (sāntodita). Another grouping is according to the four stages of waking, dream, deep sleep and the transcendental consciousness presided over by Aniruddha, Pradyumna, Sankarsana and Vasudeva respectively 921 Sankarsana teaches the Vedas and the Pañcarātra Pradyumna introduces all religious rites which are to be performed. Aniruddha reveals the nature of the self 922 The Lord has four arms in this last- mentioned group, two in the second, and Para Vasudeva is dark in complexion with four arms 923 The number of vibhava- avatāras is said to be 30 as against the 39 mentioned in the Ahirbudhnya-samhitä Upendra, Dadhibbakta, and Hayagriva are also mentioned as divine descents 924

There descents are of two kinds, principal and secondary, In the former, God comes down in person. In the latter He enters into a body, through His own nature or His power, whether it is to take the body of an animal, or a plant like the short mango tree in the Dandakāraṇya forest, or a secondary form like that of Brahma or Siva. All these are taken up by Him at His sweet will and pleasure 925

The antaryamin form is stated to be like a relation, ever present, whether the self is le heaven or hell 928

921. Ibid. p. 193.

922. Ibid. pp. 186-188.

923. Ibid. p. 193

924. Ibid. p. 193. Vide :-AhS. V. 50-678.

925, Ibid. pp. 189, 190.

928. Ibid. p. 202,

Vide

PĀNCARĀTRA THITS

281

अन्तर्यामिस्वरूपञ्च सर्वेषां वन्धुवस्थितम् ।

स्वर्गनप्रवेशेऽपि बन्धुरात्मा हि केशवः ॥

The area form is like a relation to all. It is within the easy reach of the devotees 927 It is said that the six qualities (sädgunya) are present in an unexcelled way to the mantro and Idol, thereby meaning that the worship of the idol is as good as visualizlog God through the mantras. God is present alike la both 928

Vide :

सर्वातिशायि षाड्गुण्यं संस्थितं मन्त्रविम्बयोः ।

He is the object denoted in the mantra and remains in the idol out of compassion for the people, 929

Vide:

मन्त्रे वाकयात्मना नित्यं विम्बे तु कृपया स्थितम् ॥

God Himself states that in the five forms He is accessible more easily in every succeeding form, thereby meaning that He la most easily accessible in the arca form 930

Vide :

एवं पञ्चप्रकारोऽहमात्मनां पततामधः । पूर्वस्मादपि पूर्वस्मात् ज्यायांश्चैवोसरोसरः ॥ सौलभ्यतो जगत्स्वामी इयुचरोत्तरः ।।

927. Ibid. p. 199.

928. RTS. I. p. 424.

929. Tattvairayaculaka, p. 216,

930. TTr. Sh 2.207

A

282

AGADAS AND SOUTH INDIAN VAISNAVIJE

One must take interest and care to worship God In the arca form as if He was powerless,

protected.931

dependent and fit to be

Vide:

farade guard zarfnå acorda: I

अशक्तमस्वतन्त्रं च रक्ष्यञ्चापि जनार्दनम् ॥

Arjuna,

Certalo delties are forbidden to be worshipped Vyasz, Parasurama, Kubera and some others are included in this list 932

Those who get released and reach the Highest Place are atomic in size and radiate spiritual atoms of the size of the triad 933

The Visnu-samhita has about 3000 stanzas in 30 chapters. A sage called Sumati instructs Aupagayana on Pancarātra doctrines. It contains a brief and lucid account of the doctrines on the carya and hriyā aspects of the Agama. It gives an interesting classification of the devotees of Vasudeva 934

The Padma-samhită contains more than 9000 stanzas in 82 chapters. It has four sections, Jana, Yoga, Kriya and Carya, with 12,5,32 and 33 chapters respectively

The jñāna section begins with an account of the circumstance which brought the samhita into being At the bidding of Brahmā, sage Samvarta went to Pātāla and learnt the system from Kapila who gave his version of this game in one

.931. Ibid. p. 202

932. Ibid. p. 202.

933 Schrader, p. 57a, cites a passage from VS. which text is not available.

934. VS. II. 26-53. Cf. SA. Appendix, III,

PANGARAIEN, TEXIBL

283

and a balf crore stanzas.

Hecreturned to earth and taught the doctrines to Kanva and others who are the Interlocutors in this samhite.

The Lord is said to have promulgated the system. He is referred to as Adideva,935

Among the two derivations offered to the name ’ Pāñcarātra”, the word ‘rātra’ is taken in the sense of lustre and it is held that the other five system:936 became lustreless by the side of this system. The second Inter. pretation takes the word as dead or ineffective in the sense that the other systems became worthless by the side of this system,937 The Pañcaratra system is said to be of four siddhäntas 938 The number of texts 19 said to be 108,939 The evolution of vyūhas, divine descens,940 the nature of Brahman,941 the process of creation and the means of getting mokşa are dealt with la this secilon. Salokya is said to be the kind of mokşa in which the self becomes one with Brahman, like the water in the river, mingling with the water in the sea,942 The tattvas are enumerated to be fiftyoue la number.943 The created world is described in all Its varieties 944 The purpose of the Lord’s holding the conch, discus, lotus and club is stated thus:

4

L

।

qed ga: 1

स्थित्यै चक्रं सरसिंर्ज दधानं fear an acfâdâ qurâ मुक्तये पाञ्चजन्यं च गदां संहृतये तथा ॥

mi

935. Pas I 1 18

936

The other systems are Šaiva Yoga, Sämkhya, Bauddha and

Jaina. Vide. Ibid, I 1, 47-55.

937. /bid I 1,74.

938. Ibid. I. 1. 80-97a.

999

Ibid. 1. 1. 98-118.

940

Ibid. 1. 3. 8b-49.

941 Ibid. I. 3; 6. 39-10.

942. Ibid 1. 8. 50-53. Note that sayujya also is mentioned in 1. §. 34.

943. Ibid. I. 8. 38-48.

944. Ibid. 1. 9, 12,284

AQAMAS AND SOUTH INDIAN VAISNAVISM

The second section is on yoga as a means to get moksa, Karmayoga and jñānayoga are the two kinds of yoga. The former consists in fixing the mind on doing what is enjoined in the Vedas, The latter is of the nature of fixing the mind on attaining the highest goal.945 Yogic practices as laid down by Patanjal1940 are discussed in detail with slight alterations to sult the purpose of the Agama. The object of meditation is described to be Vişņu,947

詻

The third section, Kriyāpāda, treats the ways and means of constructing the temple and Installation of Idols there. The religious leader or preceptor is to take charge of the entire proceedings starting from the selection of sites which are sald to be of four kinds.948 Locality for this is of eight kinds 949 Fortynine kinds of temples are enumerated and described.950 This is followed by the selection to be made for the making of the Mulabera which should be of a specific colour.951 Four chapters are devoted to the Installation of the images,952 The section ends with the methods of domestic worship 958

In the same section, mention is made of the five forms of God (pañcamūrti) with the form of Visnu at the head of the four oyu ha forms,954 The Supreme Being is referred to as Adimürl1955

946

Ibid, II 1 4.

946

YS II 29

947

Ibid. II 5 8b-16.

848 Ibid III 1 22a

949 Ibid m 2

950

Ibid. III 8.

951. Ibid, II 11 14.

$

952. Ibid. III. 25 to 28.

953 Ibid m 32

954

Ibid. III 2, 28, 30.

955. Ibid. III. 18, 49b,

PĀNCARĀTRA TEXTS

285

The five forms,956 Vasudeva, Puruşa, Satya, Acyula and Anapta, are to be installed, All these suggest that the Vaikhanasa tradition must have been the basis for the develop- ment of the Pancaratra,

Six idols are required to be installed in the temple. A temple with all the six is said to be of the best kind, with three of the middle kind and with only one of the lowest kind.

Vide:

gafaifqggà: amic: Geaàsgar |

aafaf stræarei a aequi a ada € 1 zaraátqfzgraf a entrarardar ag i

fası: 4g faurasur: qarorganı qâq || पूजायामुत्तमा भवेत् ॥

प्रतिमाः

तिसृभिर्मध्यमा ज्ञेया माद्यया चरमा भवेत् ।

III, 19.1 3a.

The fourth section, Caryāpāda, deals with the methods of worshipping God. Those who follow the Ekayana recension have the primary qualification for attending to the acts of worship. Others, who choose to adopt this method, have only a secondary status 957 Initiation (dikṣā) bestows on those who are not otherwise qualified for any Vedic ritual, the required qualification 958 The second and third chapters give an elaborate description of the procedure to be followed for Initiation The details contained in Chapters I-IV prove that the rites of the Pancarātra are not anti-Vedic Worship that is conducted every day is called Nityotsava and this is to be done for the welfare of the country as a whole. Varieties of dance

Ibid, III. 18. 80-83, CI. SA, XXIX. 70b-718, where Aniruddha takes the place of Ananta

957 Ibid. TV 1.3b-5.

958, Ibid, IV, 1. 6-9,

236

AGAMAS AND SOUTH INDIAN VAISNAVISM

poses and musical instruments that are to be used show that worship of God is not simply a Vedic ritual but is a feast to the eyes and ears, giving rise to immense delight to the participants and spectators 959 Chapter VI describes how God is to be worshipped in the house Attentio. 8 to God (upaeāra) are said to be 128 in number,980 Täträsana 961 is an additional stage which the other texts do not mention Several mandalas (and Cakräbjamaṇḍala la particular) are treated in Chapter VII. The ceremonial bath (snapana)-is most difficult kind is Sahasra kalaṣābhıṣeka-finds a detailed treatment in Chapters VIII and IX respectively, Chapters X and XI give a detailed account of the conduct of annual festivals Chapter XII contains a lucid account of the daily routine divided into five kinds Expiatory rites are described along with the mantras which are to be used.962 The differences among the four siddhantas are discussed In Chapter XXI Mudra is described as a particular arrangement of fingers. The two palms should be smeared with sandal paste before mudrā is formed. This samhita enumerates fiftytwo of them and describes each one of them 963 Chapter 23 Is devoted to the role of mantras in worship. The mantra enables the person who utters it to reflect upon all beings. It saves one who recites it from bondage.

Vid:

मननं सर्वसत्त्वानां वाणं संसारसागरात् ’ मननत्राणसंयोगान्मन्त्र इत्युच्यते बुधैः ॥

IV. 23. 96b-978.

958. Ibid, IV 5.

959. For the sake of convenience, 16 of them are enumerated : IV. 6. 62-64

961

[bid IV 8 39.

982

IM. IV 18. 19.

983. Ibid. IV. 23.

PARCARATHA TETTU

287

Another direction that is given here is that mantra is to be well guarded as a secret. The suffix ra is osed here in the masculine gender.984 The mantras are stated to yield relatively higher results in different yugas 965 This chapter describes also how one could recite the particular mantras and succeed lo getting full benefits from them. The Doādaśākṣara. Astākṣara and Viṣṇugayatri are mantras of the wibhavas; those of the other forms of Viṣṇu like Yajňavaraha, Sri and others are elaborately treated In Chapters 24-33. Sudarsana mantra takes up the whole of Chapter 32. Not only the mantras of those delties who form the retinue of Visnu get a significant place, but also of the seven Takşınis (Sundari, Manohara, Kameśvari, Padmini, Yamini, Maithunapriya and Ratipriya) 986 The mantras of pisācas are then described. Pädma, Sanatkumāra Parama, Pädmodbhava, Mähendra and Kähvatantra are said to be the best texts 967

This samhita, which is based on the Jayakhya, is intended to be used in the temple at Kanci Yet, It has become more popular than other texts by reason of giving completo Infor- mation on all aspects of the Agama This is therefore adopted as the standard text wherever the Pañcaratra mode prevalle

The

Purusottama-saṁhitã

Vasudeva

bas one thousand stanzas in 34 chapters. The Krya and Carya aspects of the Agama are dealt with here The Naradiya-samhita has a little above 3500 stanzas in 30 chapters. Bbrgu teaches the doctrines to Atri is stated to have sprung from Vişnu He is Paramahamsa. Sankarşaņa is Vyeman, Pradyumna is Nada, and Aniruddha is Hamsa. Vasudeva is also stated to be Puruşa, Sankarsana is Satya, Pradyumna is Acyuta and Nārāyaṇa is Aolruddha,983

984 Ibid. IV. 23. 97b-98a

885. Ibid. IV. 23, §4b-95,

968 Ibid. IV. 33. 154-169.

987. See under fn. 757.

968 I, 83-48.

288

AGAMAS AND SOUTH INDIAN VAISNAVISH

It is not clear whether this depiction of Vyuha represents an attempt at reconciling the Pañcarätra and Vaikhanasa concepts of Godhead, Another interesting feature is the spirit of tolerance noticed a Chapters VII and XI, which contain an exposition of the system of Saivism. Worship of Siva is sald to bring certain benefits.989 Different kinds of offerings to God are recom- mended.970

3

The Märkandeya-samhita, which has about 2500 stanzas in 32 chapters, discusses the carya and kriya aspects. Markandeya discourses on these to King Prthu. In 8 chapters of 3500 slokas, the Visnutilaka-samhita discusses yoga, mantras and festivals. The information on these topics is highly useful for supplement. ing the study of other works. Each chapter has a very large number of stanzas. Brahma discourses on these topics to the sages. The Visvamitra-samhita, containing about 2700 stanzis In 27 chapters dealing with the carya and kriya aspects, is in the form of a discourse by Visvamitra delivered to Kasyapa who became dissatisfied with the systems of Mimāṁsä and Vedänta. Visvamitra had received this doctrine from Brahma. The following stanzas explain what the word ‘bhaga’ means when It is applied to Bhagavan.

ज्ञानं निःसीममैश्वर्यमनन्यपुरुषाश्रयम् । सर्वातिशायिनी शक्तिः बलं सर्वोत्तमं तथा #

räceref aftef ¤ àa: adfactacy | पतेन षडदीर्यन्ते भगशब्देन ॥

IV 2-4.

Cosmology and the Doādāsākşaramantra are dealt with In Chapters 4, 5 and 7

The Sriprasna-samhita bas about 5500 stanzas in 54 chapters, Narayana expounds the doctrines in answer to questions put by

989. Ibid. 42-44, 459.

990. XII. 2-4.

PĀNCARĀTRA TEXTS

289

Sri, and hence the title, There are gertain passages here which are identical with those in the Sattuata and Tdvara samhitas, perhaps borrowed from them It is mostly devoted to the carya and kriya aspects and gives useful information on the conduct of festivale in temples, Separate chapters are devoted to the treatment of yoga, pañcakālaprakriya, prapatti and rules of explation,

Sankaryana descended as Narasimha through a portion of His power and Pradyumna begame Rama 971 God tells Lakşmı that till the time He gave this account, neither the enlightened ones (1ñanins) and yogens, nor other were aware of the ered form.

Vide

caretaraqävå erfamt åtfmaista en cat ar ervaaraarafed aeraà |

॥

IV. 5b, 64

This passage is evidenge to chow that the arca form of God is not very ancient In its orgin

means for obtaining mokgo.

Yagic practlee is stated to be the

This samhita is followed in the Uri Hargapapisvami temple at Kumbhakopam and has several expressions which are of Tamil origin 073 Many festivals which are held in the temples of South India, Tamil Nadu in particular, are mentioned 973 Several dance poses, musical melodies and instrumente are also referred to. There are other samhitës, most of them dealing generally with barya and kriye. They treat of the construction of temples, the conduct of festivals and expiatory rites. Togie

971 484 XLVD 403, 44, 45a

$78 Xeraudsba,

XV. 3. XV. 3,

maddala, XV. 01. uddherani, IV. 28.

alek yeya, XLIV. &¦ maryada, XLVI. 78.

973. Plava, XXXIX, Adhyayanotsave, XLVI 69, díkyotsave, XXXIX 04.

48Y~37

290

AGAMAS AND SOUTH INDIAN VAISNAVISM

practiees and linguistic occultism do not get much attention In some of these works. In the treatment of the subjects, between one text and another there is not much difference.

Much Importance cannot be attached to the enumeration of the names of samhitas in some of the texts. For example, in the Pādma, Märkandeya and Hayasīrșa saṁhitās and the Visnutantrą their own names bead the lists. On the other hand, the Kapiñjala, Pāramešvara, Bhāradvāja and Viśvāmitra seṁhitās and the Mahendra tantra mention the name of a samhita other than their own at the head of these lists Firstly, there is no evidence to show that the order in which the texts are enumerated was the same lo which they were composed If the order was meant to declare the precedence of one over another, then all the lists should reveal uniformity in their enumeration, Secondly, there is no evidence also to show that this enumeration of the texts was not interpolated subsequent to the composition of the works in which they get mentioned Thirdly, such lists as those in the Padma, Märkandeya and other samhitas commence with their own names as beading those lists, perhaps to lay emphasis on themselves as more important than those whose names are enumerated there Lastly, reliance must be placed on other pieces of evidence such as references made in one text to others, like the Ahirbudhnya-saṁhitā and Lakṣmitantra referring to the Sattvata and Jayakhya. Significance must also be attached to the mention of some texts as great. Until more information is available regarding the contents of the samhitās now preserved only in manuscripts, It will not be practicable to have an estimate of their contributioa Besides, the texts that have been mentioned here are the most important ones which the leading exponents of Vaisnavism have chosen to cite in support of various topics.

Viscosecake Breake