आगमे वैष्णवे विश्वासटिप्पन्यः

The system of Visistadvalta represents the philosophical side of Vaisnavism. The term came to be used to refer to a system of philosophy which is based primarily on the Upaniṣads and was developed by a long line of writers like Bodhayans, Nathamuni, Yamunacarya and Ramanuja. Because of its tenets, It was referred to by expressions like vidıştadraoyaikya,914 dravyaikya and others. Sudarsana Sürl (1300 A.D) was the earliest writer to use the expression, ‘visíṣṭādvaita’, to refer to the system.975

As philosophy, the system of Valspaviem grew and developed on the triple foundations of the Upanisads, Brahmasūtras and Bhagavadgita. The Puranas, notably the Visnupurana, the Vaisnava Agamas, Vaikhānasa and Pañcarātra, and the Nalayiradioyaprabandha in Tamil provided the basis for the growth of the religious aspect, Philosophy with its theory and religion with its practice, hive blended harmoniously to give rise to a system (call it a creed or by any other name) which provided suffering humanity with the means to get over the lis of the world and lead a happy and prosperous life bere and hereafter So the philosophical basis has not been free from the religious tinge and the foundations of its religion have a philosophical background Valsgavism has a glorious heritage which did not discard either the philosophical or the religious background. It is a result of a synthesis of an ecstatic and rapturous experience of the bewitching beauty of God and an

974 $ribbişye I. p. 184 (Venkateswar Press, Madras): Nyāya- sudarsana, p 1317.

975 Vedarthasangraha with Taiparyadīpıka (Brindavan edition) p. 48 ; Šrutaprakātikā, p 918.

292

AGAMAS AND SOUTH INDIAN VAISNAVISH

Intellectual insight lato the problems of reality, Thus neither was reason undermined, nor emotion given a stole burial,

Brahman, which is qualified by the sentient and Insentieng beings, is Bhagavan, Vasudeva, Nārāyapa and Viepu in

ន Valṣṇavlım. Nothing exists outside Brahman, while everything exists as His mode or attribute; and it is only by admitting this that the names of Bhagavan’ and others become meaningful, These names

occur frequently In the Āgamas 976 and the Visnupurana 977 Their full significance is brought out in the Agamas,978 The Viṣṇupurāņa 979 does offer explanations for the use of these with reference to God. Whether this work is Indebted to the Agamas or vice-versa is a problem that cannot be solved now for want of adequate evidence A synthesis was effected by treating Brahman as identical with Bhagavan, Vasudeva, Narayana and Viṣṇu.

As a result of this, Brahman came to be looked upon as sagune and among the qualities, six (jñāna, virya, bala, aışvarya, sakti and tejas) are considered outstanding 980 Still, Gol is considered as having countless qualities on the strength of the Pauranic and epic descriptions,981 While God is required to

978, L7 II 8, XI, 1; XIV 1; XV 9: XVII 8; AhS II 28; VI 20 | XLIV, 34b, LIII 18a The Vaikhānasa texts use the word ‘Vişnu’ often to refer to Ultimate Reauty and also designate Him as Adimbra; KA I 1} SA XXXVII 4, VK pp. 249, 509 Sometimes He is referred to as Narayana, VK p 497

Vide

** q¬¶ Te¤reat arcam !

977 VP I 1, 31, 1 3 4; II. 8, 41 ; III, 11, 94; V. 37-86, C Bb 1. 31; Varahapurana, XC 3.

AhS LII; SA XXXI 64.
VP I 4. 6; V. 8, 78.60, 83

980, LF II, 26-38 ; VP. VI, 5, 70, 85.

981, Vamana Purana, LXXIV, 40, Mbb. Karpa, LXXXIII. 15.

AGAMAS AND VAISNAVA LITERATURE

293

Have a body, according to these latter sources, la order to justify His several names,983 the Agamas remained content to recognize the Ultimate Reality as having a body in the form of these six qualities.983 The negative references,884 which amounted to an Interpretation of them as representing the absence of defects in God, gave rise to the evolution of another concept, namely, absence of those qualities which are at to be avoided. In this, the Agamas985 have played a significant role, of course following the line of treatment in the Upanisads. This aspect of the sagunalna of Brehman is found in the Pancaratra alone, It has influenced Ramanuja in describing Brahman as opposed to all that is to be avoided and a store. house of multitudes of natural and countless auspicious qualities of unlimited *xcellence

Vide!

निखिलहेयप्रत्यनीका

णगा ।

$ 22

कामवधिका शिशया संख्येय-

Vedarthasangraha, p. 43.

An Important feature in the treatment of Brahman in the Agamas is tha. He is ever associated with Sn. Ari Is Sakil latent in Brahman Both have full powers to crests, protect

Mbh Saht. CCVI 80, Varthapurapa, XXXIV-XL

983 Abs, vt 25a. *. 33b; LT ¥1, 2, LT xxx 10; xxxvI. 60-83. VI. pp. 498-3, ATA

984, Vide

Ah§, *æxli, 64-08 ;

av argariner fawê frægfântă fafaneatsiaqaraı

ATEATIMET

QUWIN! CiTagIT! |

983 640 vil 1 8. Of

merenguerel fagfoi qfcfiak i

प

Abs il. 66a, Ab. II, 83b, 34, 388, Cf. Ibid, xxxv 87,

Aretas valare Upeniçad, vi, 11, 10.294

AGAMAS AND SOUTH INDIAN VAISNAVISM

and destroy the world Both have over-lordship over created beings.986 The two become a single reality, as it were 987 Since God cannot be ever dissociated from Sakti, Brahman is said to be non-dual.

Vide:

agunyanfmargad nu farnog i

त्व

LT. XVI 24a.

This is not Adoaila, for in the latter nothing exists apart from Brahman But here Sakti or Sri exists in Brahman She is not noticed when there is no creation, but is made known as distinct from Brahman when there is creation. The existence of Sakti in an explicit state is not denied, and so this is a two-in-one reality When both Vispu and Sri are held as equal in the possession of auspicious qualities, and become the refuge of the selves, there is not much difficulty in explaining the passages In the Lakṣmitantra988 and Ahirbudhnya-samhita989 which glorify S:1 as baving full responsibility for everything.

On the trancendental plane, Visqu and Sri form a unit as a philosophical principle. But they are referred to as dharmin and dharma, bhāva and bhavat, and ahantā and aham So Sakii or Sri can be considered as an attribute of Viṣņu The two are Inseparable and so are treated as a single principle.

Sri can therefore be taken as prompting, or acting as accessory to Vispu in creation and other functions Ahonta and such other expressions disclose the self-luminous nature of Sri and so, like an attribute to the substance having It, Sri acts and brings credit, not to herself but to Visnu. In this way, the attribution of one’s function to the other must be understood

986

LT II 18-19.

987 भवद्भावस्वरूपेण तस्यमेकमिवोदितौ ।

LT IV 5
Ah3 V. 3b-5.

AħS. III, 28b.

Vide.

AGAMAS AND VAISNAVA LITERATURE

293

अन्योन्येनाविनाभावादन्योन्येन समन्वयात् ॥ तादात्म्य विद्धि संबन्धं मम नाथस्य चोभयोः ।

ZT IN 17b-188.

Visnu is the husband of Sri,990 and as such both could be treated as a unit as in any Vedio ritual, This concept has developments in the Purapes and eples 991

The Visistadvaits concept of Brahman is associated with Vingu and Sri being recognized as the Divine Couple. The compositions of the Azhodrs subscribe to this view.993 The Siddhitraya has the word ‘frimati’ az an adjective to ‘puruşa in the benedictory stanza 998 Yamuna’s Catusslokl is in sole praise of Sr Ramanuja uses the words, Arinivasa’ and #driyappati, frequently in his works 994

990, LT XXXVIII 8 ¦ *1. 21, ** 40, Abs, V.

991, VP I 8, 17: R. VI. 120 13.

992, Mudal Tiruvantadi, 88, Tiruvaymoah, IV 9, 10, VI 10 10. 993 स्थपरिचम्णभोमैः श्रीमति श्रीषमाणे

भवतु मम पक्षिन् पुरुषे भणिभूमा ||

श्रुतिशिरसि बिपी ब्रह्मणि श्रीनिवासे ।

Srabhdaya benedictory varas

श्रीमते निर्मनानयोक्ते ब्रह्मणे नमः ।

(eduniaset d

for: realsrat arगुणगणैकापयतुः । क्षिय

Vedanta-dipa

श्रियः पतिः निश्चितप्राथमीक कल्याणैकतानः ।

Bhagavadgita-bhatya, introductory passage.

. ब्रह्मणि श्रीनिवासास्ये स्थान परिवर्जिता ।

LT. XVI. 31.

296

AGAMAS AND SOUTH INDIAN VAISNAVIS

The concept of Laksmi, developed in the Laksmi tantra and Ahırbudhnya samhita, is not admitted as such in the Visiṣṭādvalta Bystem. She does anything only at His command Some thinkers glorify Sri, belghtening her greatness at the expense of Visņu’s eminence.995 It is therefore essential to be cautious in Interpreting passages about her in the Pañearā ira texts,

In this context, it is relevant to refer to the place of Set in Vaisnavism subsequent to the period of Ramanuja The Tenkalai school holds that Sri is a self, the consort of Visnu, ever associated with Him. She is referred to as the mediatrix for the self to win the favour of God Without Her mediation, none can get God’s favour This must be understood in the light of a role which an ideal wife plays in favour of her children, The Agamas too lead support to this aspect of Lakṣmi If I were to be on an equal footing with Visnu, then she cannot be a mediator The Vad kalat sect treats Sri and Visnu as equal for all purposes and as the parents of the world She is not only a mediator, but also fit to be attained even as Vişņu Is. There is no need to exaggerate one view at the expense of the other. A woman has a dual role to play as wife and mother, The two sects have different approaches towards the place of dri, which deserve due appreciation will be prudent to avoid vehemence la criticising either view with the intention of maintaining one’s standpoint It is needless therefore to raise the Issue as to which view is more correct,

The significance of Visistädvalta’ is explained as ’non. duality or oneness of Brahman which is qualified by the gentlent

995 Stotraratua, 37: Catus sloki, 3,

dedermanfeadvfzang i ।

Cl. śristuti 5, 0, 9.

Vaikunthagadye,

AGAMAS AND VAISNAVA LITERATURE

299

and Insentient beings which form its body.998 Another explanation is that in this system the cause of the world, namely, Brahman with the sentient and Insentient beings, in Its subtle state, is not different from the effect, namely, the world which Is Brahman In Its gross state with sentient and Incentient beings 997 The Vedäntins olte a well-known passage from the Brhadaranyaka Upanisad 998 to support the relation of body and soul between the created beinga and Brahman in order to fortify the Vidistadvalta view

The concept of Brahman, as advocated in the Xgamas, admits of Sakt!’s emergence from Brahman and disappearance within It at the time of dissolution. From Sakti, both the sentient and Insentient beings emerge at greation.999 Those selves which do not get released during dissolution enter into Sakti. During both the periods of creation and dissolution, Brahman alone exists, the created world being only the manifested condition of Sakti So the oneness (advaita) of Brahman remains for ever undisturbed. The selves lie there in both the states This appears to be sufficient for explaining the concept of Vidistädvalta, if it is remembered that Sakti is only an attribute of Brahman. The exponents of Vidistadvalta have not considered this aspect of the Agamle concept of Brahman, nor is there any clue in the Agamas to support the relation of body and soul between Brahman and the world of matter and salves.

Vide

वर्षावना

aer giver argıd waftanı eard faorg arcing a med, asŸTŤKECKÝ «, «eez wûcfafa oficseamredag (

Art-bhayya, II. 1, 9.

श

Grabharya with ten commentaries, Madras edn. p. 1001.

।

BrU. III. 7. 8-33. This aspect gets an authentic treatment in Ged and the Universe in the Vedantie Theology of Ramanuje by Eric J. Lett.

999, LT. VI, 36; AhS. V. 9-11.

ASV 38

298

AGAMAS AND SOUTH INDIAN VAISNAVISM

The Agamic concept stated above regarding Brahman offers an explanation In support of treating Him as both the material and instrumental cause for the world Brahman is not separate from Sakti Whatever changes take place in Sakti must be admitted to take place in the dharman, namely, Brahmas. If it could be admitted that Sakti is inanimate, then Brahman can be taken as the instrumental cause slso. Since Sakti is the same as Lakami, and so animate, and Sakil gets transformed into prakrti and its evolutes, it would be better to take Sakti as the material and instrumental causes of the world Whatever Sakts does, may be ascribed to Brahman, and thus the theory of causation stands explained.

The concept of the freedom of Brahman from limitations in regard to time, space and objects has support in the Ahurbudhnya. samhita where a passage describes this limitlessness in a variety of ways.1000

The vyuha vibhava and other aspects of God’s existence have been incorporated in the Visistadvaita system In this connection, it becomes difficult to explain what inspired the glorious descriptions of God in the Visistadvalta works, as there is not much in the Pañcaratra and Vaskhänase texts that could have evoked it. Both the Agama texts describe how the idol that is to be made should look like, the weapons it must

hold, its ornaments and postures The methods of constructing the temple structures to serve as shrines for the delues are dealt with in elaborate detail The Nalayiraprabandha, which bears the influence of the Agamas, does not contain much to account for these descriptions, but the postre Imagery in the composition of the Azhvars could have suggested the descriptions in ornate style Besides these, there is the Jitante stotra, which is written in a classical manner that reminds us of passages in the Bhāgavata. The Narayaniya section of the Mahabharata

1000 Abs II 46 53

AGAMAS AND VAISNAVA LITERATURE

contains only the opening verse of this stotra.

290

It is also doubts

ful whether this stotra was then available in full, The entire work in six sections could have been composed later, keeping that stanza at the beginning

The Stotraratna, which is an early devotional lyric of Yamuna, contains a wealth of stangas noteworthy for poetic excellence and emotional appeal. Its author appears to have been Indebted to the Fitante-stotra 1001 Likewise, the Gadyatraya of Ramanuja and his introduction to his Bhagavadgitä-bhāṣya present grand pictures of the appearance of the Lord. All there were not definitely Inspired by Agama texts. While the Agamas speak of only the six qualities, many more qualities which glorify God’s attempts to endear Himself to His devotees, are described in a charming way in these works of Ramanuja. It is quite possible that the Azhvare’ compositions which depict the glory of the area form owed much to the Igamas, though in contents there is not much in common between the Agamas and these poems.

There is not anything specially the Agamas regarding the individual self which could have Impressed the exponents of Visigṭādvalta. However, it is probable that the prapatti doctrine gained admission Into Vidiyjadvaita no a result of the Influence of the Tiruvdymozhi, which in turn was inspired by the treatment of this doctrine in the Pañcarātra Agama texts, particularly in the Lakṣmɩtantra and Ahirbudhaya-samhita. Perhaps, this influence did not allow scope to the paths of karma and jñana. The bhakti way also suffered the same fate, though not to the extent as the other two. In this respect, the Valkhānasa Agama, which advocated only the yogu way, did not command attention.

Regarding the state of release, the Agamas describe it as related to the Highest Place (paramapada). It is made of non- material sattva, representing as it were solidified splendour. It

1001 Stotrarátna, 32-45,

300

AGAMAS AND SOUTH INDIAN VAISNAVISM

is clear and flawless and It provides limitless bliss Enjoyments there are blissful, reglons are blissful and the bodies of the selves wblob attain are filled, as it were, with knowledge and bliss The Lord’s body is made up of the six qualities

It is difficult to describe that place 1002 The selves do not suffer from any defect in their senses and they take no food 1003

In describing the attractiveness of the region which the released souls reach after death, the exponents of Vislstādvaita have displayed much ingenuity and imagination. They deplot an ideal world made up of non-material sativa The mansions and halls, quadrangles, parks and pleasure ponds are all pictured as magnificent, the like of which could not exist anywhere. It is called the eternally manifested glory of the Lord

The Lord is there, attended by numberless selves, eternally free and released This kind of description is in Rāmānuja’s Vaikunthagadya and in the Niiyavıbhūti sections In the Nyāyasiddhāñjana of Vedanta-deŝika and various works by others.

The literature of Visistadvalta is vast and varied in form. As far as their dealings with the Agamas are concerned, some works are in the form of stotras, some discuss the validity of the Agamas and some others are in the form of manuals of religious practices, particularly of the mode of worship.

The doctrines of the Pañcaratra are found recorded for the first time in the Nārāyanîya section of the Säntiparvan of the Mahabharata 1004 The Visnupurāna is the earliest text to treat of Godhead against the background of the Pañcarātra doctrines. Visnu, Nārāyana, Bhagavan and Vasudeva are the names of the Supreme Deity 1005 He has six qualities and is free from

1002 AhS VI 22-250, 31, LT. XVII 9-15.

1003

LT VI 18

Mbh. Šānti, ch 342-360.

1005

VP VI. 5, 79, 80, 82, 87.

AGAMAS AND VAISNAVA LITERATURE

301

defects,1008 He has a form made up of powers which take the shape of the universe.1007 Sri la ever with Him and is all- pervasive like Him 1008 She grants the fruit of maksa 1009 She and Visnu are the Divine Couple, sad none is superior to them.1010 The Highesst Place is full of knowledge, pure and imperishable 1011 The syühe theory is well-known and gets frequent reference giving the names of the four delties 1012

There are other Puranas1013 which refer to the Pancarātra doctrines. Some, however, condemn them 1014 The Bhāgavata contains references to the Agama mode of worship, types of arça forms and the advantages of adopting this kind of worship, The vyuha forms of God are also referred to. Bhakti receives prominent treatment here and prapatti also is extolled as the means of salvation. 1015

The Jitante-stotra, which is held as fit for recitation during the five umes during the day when God is to be worshipped, is a perfect Pāñcarātra work The first stanza ie given a detailed exposition in the Ahirbudhnya-samhita, 1016 and this is proof that it was composed before the Samhita. The other stanzas in the six sections could have been composed later. It advocates

1008 Ibid. 1. 82.60; V. 1.47: VL. 6,88

1007, ibid. VL 7 70,

1008, Ibid, 1 8 17 1. 6. 148-148.

1000 Ibid I 120.

→

1010, Ibid. I 8.38.

Ibid I @ 51, 50, II. A. 108-105

1012, Ibid. V. 18. 58.

1013 Vigaudharmottara, Part III. Padma P. Uttara LEXXVIII, Naras simha P. XIII. Agni P. XXV, XXIX, XXX, XXXIX; XLIV, XLVI-XLIX, LXX; XXIII & XXVII refer to nevevytba, Garuda P. XII. 14-18. Brahmavaivarte P. XXVI Varāka P, 99. 27a mentions Balarama in the place of Samkarşuna, Lunga P II, 7 For further references, see PR.

Karma P.

1016

XI. 3. 16:

1016

Bh. XL. 87, for varieties of area, see Ibid. XI. 27, 12, Ct. lbid. 8.39; 27. 49.

Ahs, LIII.

302

AGAMAS AND SOUTH INDIAN VAISNAVISM

prapatti 1017

God is said to have no form which can serve to identify Hlm Yet He presents Himself to His devotees 1018 In a human form There is devout fervour throughout this work, and it is likely that it was composed under the influence of works like the Bhāgavata 1019 This hyma contains a glorious description of the Highest Place, the appearance of the Lord there, the sädgunya oyûha, the pañcakõla, the sayujya kind of communion in mokga, and the five forms of God, 1020 The last section gives a beautiful description of the Lord with all materials necessary to offer worship to Him. One should wish for the conduct of daily, fortnightly and monthly festivals, with all attendant music and several kinds of food preparations. The devotee must attend on Him and render service to Him by offering whatever valuable possessions he has and can procure. There must be desire for this spiritual atmosphere to continue for years 1021 This section is based on both the Päñcarātra and Vaskhānasa Agames which treat these aspecia of duties and services.

The Nalayira prabandha, which contains the spontaneous outpourings of God-intoxicated divine saints called Āzbvārs, speaks of the Lord’s glory in various ways. The Supreme Being is formless and has unsurpassed bliss and countless qualities,1028 Yet He takes the forms in which His devotees wish to visualize

1017 Jitante Stotra I

1018 Ibid I 6

1019

Ibid. I 15, 20

1020 Ibid II 31 IV 5

1021 fbid II 18-20; 21-25; 30, 31: VI 4-0

C Hayasorsa-camhita, I. 24

मोक्षं सालोक्यसारूप्यं प्रार्थये न कदाचन ।

rogiraż agraret argod aa gua ||

च्छाम्यहं महाबाहो सायुज्य

Ibid, V. 8.

॥

Jitante, II. 36,

Piruvaymozhi, I. 1. 1,, Tiruccandaviruitam, 17.

AGAMAS AND VAIISNAVA FITERATURD

303

Him.1023 The vyuha doctrine is referred to directly and also through the colours which God assumes in each yuga 1084 The divine descents are graphically depicted Frequent references are made to the antaryāmin aspect of God 1020 Numerous are the descriptions of the arca forms enshrined in many temples of India 1020 The initiatory rite of pañcasamskāra 1037 in its aspect of receiving the marks of the conch and discus, which the Pāйcarātra system enjoins, is referred to, as also the aşpakşarı and the doādaśākṣar mantras 1028 The doctrine of prapatti arose on the foundations of the Bhagavadgitā 1039 Yel, it gets its exposition in the Pancaratra Agamas 1080 practised by the Azhvars 1031 who thus reveal the Agamic influence.

It was actually

The compositions of the Azhvers refer to the forms of the millabera In various shrines and also to the conduct of festivals 1032 The publie festivals, which include processions

1033 Mudal Tiruvantadi 44

Tiruccanda viruulam, 4, 17, 44; Nanmuhan Tiruvantad;, $4. 1026 Mudal Tiruvanıadı, 09,

Truvantādi, 68

Manram

Tiruvontadı 04,

Periya

1028 Muda Tiruvaniudi 71, Tiruceandavirutiam, 46-84. Periya Tfrumozhi I 7: II 3, III 8 VI, 4 VII, 3; IX 10, Tiruvaymeghi, V §, V S; V 7: I 7 I 8 Manram Tiruvantādi, 28, 62, 68-72.

1027

Pallandu, 7: Poriyachvār Tirumozhi, V.4 1.

Mudal Tiruvantadi 67. Tiruetandaviruttem, 77, 78, Periya Tirumoshi, 1 8, 9,

1029 BhC xvul 60

Abs xxxvi. 21-31 LT yvu 58-82

1031

Tiruvajmozhi VI, 10 10; Tirucgaudavirullám. 92

1032 The compositions of the Azhvāre depict the denies of the temples in their druva ferm This does not mean that other ferme were not known to them The Agames and customary worship give primary importance to the dhruva form and other forms take a secondary place, toons other than inose in the dhruva form are also referred to by the Azhvars. Vide Peruma! Tirumozhi, I-III; Periya Tırumozhi, II. 2. II 6, V. 3, V. 7, X. 1. 7 Muda! Tiruvantädi, T7; Mänrăm Tiruvantadı, 36; Tiruccandaviruttam :

61, 63304

AGAMAS AND SOUTH INDIAN VAISNAVIJM

through the streets, are described with reference to the leon called the utsava bera The Agamas contain elaborate procedures for conducting the installation of five or six Idols in every shrine, and primary significance is attached to the mülabera which is mostly referred to in Azhvars’ works That the other Idols including the one which is taken in processions, were not current in the period of the Azhvars cannot be maintained, Besides, most of the Agamas which were composed long before the period of the Azhvars, refer to the installation of the various kinds of idols, which should polot to their actual use Since the shrines are governed in their rituals either by the Pañcaratra or the Varkhanasa Agama, it must be admitted that the Azhvars’ compositions bear the influence of both the Agamas.

The first writer who took inspiration from the Pañcarātra Agama was Yamuna (916-1041 AD) whose Calussloką glorifies Sri. She gives shelter to all and Her glory cannot be measured by Herself or even by Her Lord. Her grace alone can make people remain happy, while they are in bondage; and also enable them to get moksa, The entire glory of the Highest Place and the Lord’s prosperity depend solely on Her will. This hymn of praise is based on the purport of some passages in the Laksmitantra and Ahırbudhnya-samhita which take the word ‘Si in several senses, 1033 They speak of Sri as the highest deity,

1033 Vide

श्रणाति निखिलान् च्छ्रीणाति च गुणैर्जगत् ॥ श्रीयते चाखिलैर्नित्यं श्रयते परं पदम् । daa: ega efgy: fora qu agŋgà ||

शृणोमि करुणां वाचं श्रृणामि दुरितं

Abs. LT 81b. 62.

सताम् ||

L7. L. 79b.

gofa gàfâşi acoi anfer maag '

Ibid. L. 80a.

AGAMAS AND VAIISNAVA LITERATURE

303

perhaps after the fashion of the Sakta Agamas which raise Sakti above all, including Siva. The four stanzas of Yamuna offer no surprise to us, as their import is not different from that of the passages of the samhitas referred to above,

Another work of Yamuna is the Stotraratna In 65 stanzas, glorifying the greatness of the Lord. One among them 1034 speaks of prapatți as the most convenient method of getting God’s protection and refers to the paths of karma, jḥāno and bhakti as hard to be practised, The Pañearatra Agamas enjoin that food offered to God be offered to Vigvaksena to avoid the sin of taking nirmalya which is also called as dega (Hence Vişvaksena is called Segasana) Yamuna refers to Vigvaksena aş attending on God and describes him as deșabbojia 1035

Yamuna’s Agamaprāmānya is the first extant work which seeks to establish the validity of the Pañcaratra Āgama At the

अयामि श्रयणीयाहिम शक्तियी देमि रामिव ॥ शक्तेरज्ज्वलिनी चाहिम दांतमा एतिरीखिता । इति वय्यन्ततस्याः श्रियं मां विदुरञ्जसा ।

Ibid, L 82b 89,

** wan,” “q fkarera," “e faeart” efa araa: i

श्रवणे,

“शृ

Commentary on LT. L 80b.

श्रयामि विष्णुम् । श्रवणीया: शक्तिभिर्जयादिभिः सेव्या ।

रेमि :

आश्रितपापानि क्षिणोमि । रामि: खर्थान् कामान् ददामि ।

Stotrartha, 22,

1036, Vide:

Ibid. on 82b, 83.

निषेदितं च यद्रव्यं पुष्यं फलमथापि वा ॥ तमिति प्रोकं तत्प्रयत्नेन वर्जयेत् ।

ASV-39

SKS Siva, V 48b. 49a.

306

AGAMAS AND SOUTH INDIAN VAISNAVISM

outset, he shows that the validity of the Agama cannot be assailed by arguments based on any pramāna. Its validity is proved on the ground that Narayana Himself revealed it 1036 Incidentally, the Naiyayika’s proof for God’s existence is examined and rejected 1037 The Prabhakara theory of the validity only of injunctive statements is rejected, and it is shown that statements on already existent objects could also be valld 1038

鄒

It is further shown that the Pañcaratra system does not censure the Veda; the treatment there of matters not dealt with In the Veda does not point to its invalidity; moreover, it is admitted as valid by Bhrgu, Bharadvaja, Vyasa and others. The words, Bhāgavata and Sattvata’ are of course used to refer to those who follow the Pāñcarātra tradition and offer service in temples. Though the authors of the Smriss, like Manu and Uśanas, declare that the Bhāgavatas and Sattvatas are of low origin, it must be observed that the people who are called by these names belong to the Ekāyana Sākhā and the Vajasaneya Fajurveda and have Vedic study, observe the sacraments and belong to the Bharadvaja, Kasyapa and other gotras. like any other Brahmins The words also point to men of low birth, but these are distinct from the followers of the Pañcarātra An analogous case is provided by the word, ‘@carya’, which is generally used to refer to a learned Brahmin. But It also denotes a lowly Vaisya Some words convey more than one meaning. The priests who are called ‘Bhagavatas and “Sattvatas” perform worship of the pañca-kālika kind, and those who are called by the same names attend to the cleaning of the vessels and keeping the precincts of the shrine free from dirt

Thus, the very same words convey occupational difference.

1086

Agamaprāmānya, para 1-10

1037 Ibid 18-35

1038 Ibid. 36-41, 61-73

AGAMAS AND VAISNAVA LITERATURE

307

Again, those Brahmins are also called Sättoatas and Bhagavatas who are of pure character and devoted to Bhagavao. They perform worship, not for earning their livelihood, but out of their sense of duty 1038

Yamuna takes up in this connection the sitras of Badarayana (II 2 42-45) which are interpreted by Sankara and Bhaskara as refuting the validity of the Pañcarätrs Agama He prefaces his arguments by drawing attention to the fact that Vylsa who glorified the paramount validity of the Рäñcarātra Agama in the Mahabharata would not have refuted it in the Brahma-siftras which he himself composed under the name of Badarayana “. He assumes the identity of Vyasa with Badarayana. Therefore, he takes the first two sutras as stating the objection to the validity of the Päñcarätra tradition and treate the next two sitrar as evidence in support of its validity.

The first two state the objection. Sankarsapa, the soul, cannot rise from Vasudeva, and Pradyumna, the mind. cannot spring from an agent, Sankarsaga. This objection is ruled out by Yamuna thus Since Vasudeva, Sankarsana and others are only Brahman, the rise of one from another need not be objected Mind is, of course, an instrument, but it is not produced from Sankarṣaṇa Besides, an instrument like a jar is produced by the agent, the potter, and so the objection cannot stand. A second method of refuting the objection lies in treating Vasudeva, Sankargana and others as knowledge by virtue of their omniscience and because knowledge is bad from them. The rise of the Pancaratra from them cannot be opposed, also because it ls known from the Pancaraira that God has perceptual knowledge of everything, and so the rise of knowledge from them cannot be questioned.1040

Ibid. 13 16, 89-91
Ibid. para, 95-102.

308

AGAMAS AND SOUTH INDIAN VAISNAVISM

Yamuna offers an alternative exposition to the whole argument 1041

The first sütro may mean that valid knowledge cannot rise from the Pancaratra, because its validity is not itself proved The second sutra means that the Vedas are not the compositions of any one, while the Pañcarātra Agama is one such. The third sutra which answers this objection states that Bhagavan is the source of perfect knowledge, and so the rise of knowledge from the Pañcaratra cannot be questioned. The last sūtra declares that the prima facie view stands consradicted, because if the motive of God in composing the Pancarātra becomes questionable, then the same may be said with reference to the Vedas, Smrtis and Purānās.

Yamuna did not probably seek to establish the validity of the Vaskhanasa, because objections were raised only against the Pāñcarātra which was treated as anti-Vedic The Vaikhānasa Agama is admitted to be purely of Vedic origin.

He cites passages from the Parama-samhita, Sanatkumārā. samhita, Isvara-samhita and Padmodhbhava-samhitā Some of the passages cited here from the traceable in the printed text

Sanatkumara-samhita

are Dot

Ramanuja (1017-1137 A.D) who inherited the tradition of Yamuna, interprets the Sutras of the Utpattyasambhavā dhikarana on the lines laid down in the Agamaprāmānya He cites passages

from the Parama, Pauşkara, and Sattuate samhitās.

Ramanuja makes frequent mention of the six qualities, whenever God is described. 1042 God is to be pleased with acts of worship God enjoys them The Highest Place (nityavibhuti) and also the world have facilities for His enjoyment. These are enjoyable objects (bhogya) like the objects of sense- organs, instruments (bhogyopakarana) like the sense-organs and

1041 bid 103-115

Introduction of Ramanuja to Bhagavadgitabhäşya; Gadyairaya.

AGAMAS AND VAISNAVA LITERATURB

300

places of enjoyment (bhogyasthana) like the fourteen worlds and the bodies there. Garlands, chowries and others come under bhogopakarana. Quadrangles, courtyards and balls become bhogyasthana. These, woich are thus classified in the Laksmi. tantra, 1043 are mentioned by Ramanuja in the introduction to the Bhagavadgita-bhāsya and Saranagatıgadya The three kinds of offerings or means of attending upon God are aupacārika like Incense, music and others, abhyavaharika like ācamaniya, delicious preparations etc, and sāmspardika like perfumes. They are mentioned in the Ahirbudhnya samhita which prescribes the procedure for daily worship 1044 Ramanuja refers to them In the Nitya, a manual of worship composed by him where he follows the procedure laid down in the text mentioned above. Six asanas 1045 are enjoined to be offered to God at various stages during worship, and these are strictly followed in the Nitya The use of the astra mantra, surabhi-mudrā and appäƒga- namaskara which are ordained in the samhitās, are all mentioned in the proper contexts in the Nitya, 1048 It is thus found that the Pañcardira Agama exerted profound influence on Rāmānuja 1847 Though the system of Vaisnavism represents the happy blending of the concepts of Godhead with the names, Bhagavan, Viegu, Narayana and Vasudeva, the Vidistädvaita system has been attaching supreme importance to the name, Narayana, as is clear from the mŭlamantra and doaya. The name ‘Bhagavan’ is

LT XIV 51

1044 Abs xxvin 20b, 21a Cr. Lr xxxvi. 87-92, which classify them into four Linds-sändrşįlka. abhvavaharika. vām purfika, and

abhimanika.

AhS, xxvin; Cf. LT. XXIX.
[bid xxvu 78b, 79a. These lines are quoted by Ramanuja in the Nitya,
Some scholars are critical of the use of the Pañoarátra doctrines by Raminuya. (Vide. -S, R Bhart Studies in Rāmānuja Vedanta, pp. 58-85), This is answered in the arguments noted above. It is also ably dispreved by JB Carmen in his The Theology of Ramanuja. (pp. 173-174). Cr. Eric J. Lott God and the unive, se in the Vedantic Theology of Ramanuja, (p. 164.)

310

AGAMAS AND SOUTH INDIAN VAISNAVISM

often used to refer to God and also along with the name, Narayana This is evident from the opening lines in the Saranagatigadya, at the end of the Vaikunthagadya and in most passages in the Nitya.

Under the Influence of Ramanuja’s Nitye, some of the leading exponents of Visistädvaita brought out their own manuals called Nitya, giving guidelines for leading the daily life lo conformity with sastrais injunctions. The ideals of the Valsnava are set forth here, following the teachings of the Pāñcarāira Agama

The

Ähnika-kärıkā In 528 stanzas was composed by Sriranganärāyaṇārya, also known as Vangivaṁsesvara, immediate disciple of Ramanuja He expects the Valspava to resolve to follow the routine based upon the pañcakalaprakriya as laid down in the Pancaratra Agama and speaks of the glory of this routine. He treats each part of this routine, indicating how it should be observed Bhutasuddhi and nyasa are dealt with in detail. Worship of God is called ijyä or yāga, and before it is actually taken up, mental worship is to be under- taken. This is also called hṛdyāga. Along with God, Sri, Bho, Nila, Sudarsana and other wespons and all the retinue of the Lord must be worshipped in this part of the ritual. The six asanas and the use of surabhi-mudrā in bhejyasana are indicated, 1048

Lost are the Abhigamanasāra 1049 which was written at the request of Vatukapurna by Srivatsan kamisra, also known as Kūratiäzbvān, foremost among the disciples of Ramanuja, the Nitya 1050 of his son, Parasara Bhatta; and the Nitya of Nañjiyar,1051 a disciple of Parasara Bhatta

1048 xxvш 504b-509a, 110-164a 1049, PR p 138, RTS II p 443,

1050 RTS II pp 306, 443

1051 Ibid II pp 443, 444.

Opinions on these

AGAMAS AND VAISNAVA LITERATURE

311

matters, which Narayanamuni,1052 a follower of Srivatsan kamišra and Parasara Bhatta, Krsna-muni1053 and Gydhrasaromani1054 held, are cited by Vedanta Desika in his Pancarairaraksä. Not only are their works lost but very little is known about them otherwise

The Pañcastova of Srivatsäňkamidra contains five stotras- Šristava, Atımānusastava, Varadarājastava, Sundarabā hustaza and Vaikunthastava. Among these, the Varadarajastava and Sundara- bahustava are intended to sing the glory of God as enshrined at Kafici and Tirumaliruñcolai (near Madurai) respectively. That the arca form of God is glorified in these two stoires cannot be held to be due to the direct influence of the Agamas Even before 1000 A D., this form of God was quite popular, Indeed, from ever since the Azhvars wrote, They offered their worship to God whose form as icon was not Introduced by them but was already there for worship

The sadgunya aspect, 1055 the splitting up of the six qualities Into three pairs, 1056 one pair shared by each of the three deities, Sinkarsana, Pradyumna and Aniruddha, and the importance of the doctrine of prapattı,1057 together with its practical aspects, are admirably treated in these five poeme Toability to measure the greatness of Sri is humorously depleted thus :-

हीयते ।

èfa carafemrafaå gitur arfa egar gigÀ aachanaıfa ka gadteaduar flað i qareda aggaragqni aquarar fag- sqfomatafogaur fate faxx wrentsofarysað |

Śristava, 8.

॥

PR pp 111, 124, 135, 136 (His work seems to be a gloss on the Ahnikakarika from this reference): 153, etc.

1053

PR. p. 122 The title of the work may be Sativafa-nitya.

PR. p 123. The title appears to have been Nityakarmasaṁgraha. 1055. Atimännşatava 6, Sundarabähustava 24, 28, Varadarājastava 93. 1056. Varadarajastava, 18.
Ibid 92.

312

AGAMAS AND SOUTH INDIAN VAISNAVISM

As it is really Immeasurable, It does not detract from omniscience of the Lord and Sri not to know its measure, 80 their omniscience cannot know the non-existent sky-lotus,

God may have any one of the five forms, yet the arca forms have a powerful appeal to the devotees, and not to others.

Vide

परो वा व्यूहो वा विभव उत वाचवतरणः भवन्वान्तर्यामी वरवरद यो यो भवति वै । ससत्त्वं सन्नैशान् वरगुणगणान् विभ्रदखिलान् भजद्द्भ्यो भास्येव सततमितरेभ्यस्त्वितरथा ||

Varadarājastava, 18.

The greatness of the Lord and of Sri is well brought out by a careful use of the word ’ Sri in two different senses (as the resort of all and as one who resorts to the Lord)

Vide:

यस्याः कटाक्षणमनुक्षणमीश्वराणा- मैश्वर्यहेतुरिति सर्वजनीनमेतत् ।

त्वां श्रीरिति त्वदुपसंश्रयणान्निराहु- स्त्वां च श्रियः श्रियमुदाहुरुदारवचः ||

Vaskunthastava, 29

Parasara Bhatta, the talented son of Srivatasänka migre, is the author of two fine poems, Srirangarājastava and Sriguṇa- ratnakosa The deity at Srirangam is Identified with the four syuha deities, and He is said to be displaying the eminence of the four deltes.

Vide:

पाण्याद्वासुदेव: पर इति स भवान् मुक्ताभोग्यो बलादयात् बोधात्सङ्कर्षणस्त्वं हरसि वितनुषे शास्त्रमैश्वर्यवीर्यात् । प्रद्युम्नस्सर्गधर्मैर्नयसि च भगवच्छति तेजोऽनिरुद्धो विभ्राणः पासि तत्थं गमयसि तथा व्यूहा रङ्गाधिराज ॥

Srirangarājastava, uttarakataka, 39.

AGAMAS AND VAISNAVA LITERATUR?

313

The four deities are to be worshipped as representating the four states of consciousness of waking, dream, deep sleep and transeandence, and the Lord at Srirangam is identical with them 1068

Vienu’s greatness is due to Lakemi’s, yet the Vedas do not make a separate mention of Sri’s greatness, because it gets included within that of her Lord and Lover

Vide·

स्वरूपं स्वातन्त्र्यं भगवत इदं चन्द्रवदने स्वदाश्लेषोत्कर्षात्भवति खलु निष्कर्षसमये ।

za¤reftefa: 2ft: «fugitafumafana- mzranjanai a ganfaaà xfacft 11

Srigunaratnakosa, 28

The above-mentioned two writers are thus seen to have been greatly influenced by the Päñicarātra traditions, particularly, the treatment of Sri’s greatness Perhaps, they were directly indebted to Yamuna’s Catus slok.

Parisara Bhatra is the author also of the Bhagavad- gunadarpana, a commentary on the Vianu-sahasranama-stotra. While explaining some names, he cites passages from the Visnutattoa, Brahma samhita, Sattaata-samhita and

៥

Pauskara samhita Commenting on the name ‘Varäroha”, which means one who has attained his own eminent position, the author refers to the oyiha doctrine. The Bhagavotas hold that Para-Brahman Is of three kinds, para, vyāhu and vibhava He interprets vibhava as appearance or manifestation of the Lord at His will. This is of four kinds, namely, (1) that which is directly assumed like thote of Matsya, Kurma and others, (II) that in which He inspires specific persons like those of Parasurama, Krşpadval- Dayana

and others, (III) that which arises through His penetrating power as in respect of Purañjaya and others and

Srirangarajastava, uttarašataka, 39.

ASV-40314

AGAMAS AND SOUTH INDIAN VAISNAVÍSM

(iv) that by descent in some Individual forms as in arce. Appearance is twofold, namely, prädurbhava and prädur. bhavāntara. The latter does not mean another prädurbhāva, but what is different from it The difference between the two lies in the former displaying the Lord’s personal activity and the latter coming under the control of only a fraction of the Lord’s activity For example, Rudra is held to prädurbḥāvāntara, because he is fully dependent on the Lord’s glory. Those who desire to get moksa are required to worship the prädurbhava kind and not the other type. The author cites passages from the Saltvata and Pauṣkara samhitas

The four vyuha deities and sadgunya are referred to, while explaining the names, Maha’āpas, (twice), Caturvyüha, Atladriya, Mahadyuri, Anirdesyavapus, Abassamvartaka and Caturmärti. The functions of the individual delties of the vyuha are referred to, while interpreting the names of Sarvavid, Visvaksena and Veda. The name of the Lord as Sattvatam-pati is explained to have a bearing on the Saltvata system while explaining the name, Samnyāsakṛt.

Prapatti is referred te

Sudarsana, the discus of the Lord, gets glorified description in the Sudarsanašataka of Küranarayana in which 74 stanzas describe the discus in all Its parts and 27 depict the greatness and appearance of the person of Sudarsana The

divine couple, Laksmi-Narayana (Laksminārāyanākhyam

mithunam) is said to be carefree, entrusting the security of the world to the person Sudarsana 1059 This suggests the influence of the account of the greatness of Sudarsana in Ahirbhudhnya” samhita.

Vatsya Varadācārya, also known as Nadadür Ammal, a leading exponent of Visisṭadvalta in the 13th century, gave an exposition of the doctrine of prapatti, in his Prapannapērijāta

Sudarjane-ŝataka of Kūranarayana, St, 100

AGAMAS AND VAISNAVA LITERATURE

315

comprising of ten sections. At the outset the author proves that this doctrine is authentic and cites the Laksmi-tantra and Sanaikumāra’samhita and quotes passages from the Visvaksena- samhita to support his standpoint

With the aid of these

passages, the nature of the doctrine is expounded. The same text and Laksmitantra are cited in a discussion on who is qualified for this means 1060 Both the learned and the unlearned are qualified for taking up this means.

Vide:

इदं शरणमज्ञानामिदमेव विजानताम् |

gå fadîdai qrefuzarazafusgang # पारमिदमानन्त्यमिच्छताम् ॥

LT XVII, 101b-102a.

That a preceptor can take man across worldly life is explained on the authority of the Jayakhyasamhita 1061 A prapanna must lead his life rendering service to God. Branding the shoulders with heated couch and discus is the external mark the internal mark consists in the heart being free from passion, speech devoid of falsehood and the body (physical motion) freed from doing injury to others.

Vide:

cmadá zzi angerzarfur i

हिंसादिरहितः

fgerigefta: arq: Saarerad faza ||

कायः केशवाराधनं

Prapannapātijāta V 57

On the authority of Saunaka, the author recommends worship to the arca form of God 1062 He cites the Laksmis tantra and Visvaksena-saṁhitä to support his exposition of the ethical way of life which a prapanna should pursue on the strength of the Dharma-ästras and Pañcarātra texts and which he should

Prapanna-pārijāta Section. III.

1061 Ibid. Section IV, Cf JS Ch. XVI, 1205-121.

Ibid. V. 39,

316

AGAMAS AND SOUTH INDIAN VAISNAVISM

avold.1083 Finally, the author lasists that a propanna should not swerve from the ideals expected of him according to the constituents of prapatti. The way of life led according to those principles, will take him to the cherished goal. This text is a magnificent exposition of prapatti and is mainly based on the Pancaraira Agama.1084

The five forms of God are described, one in each stanza, by Vätsya Varadacarya in bis hymn of praise, Paratuädipañcaka, Among these, Vyüha Vüsudeva is described first Though the Lord is the minutest among the minute and largest among the large, He is of the size of the thumb as antaryamin and visu. lised by the yogins

Sudarsana Süri, the grandson of the brother of Parāśara Bhatta, became the disciple of Vatsya Varadacarya and comments ed on Ramanuja’s Sribhasya in his Srutaprakäsika. In the Utpatty- asambhavadhikarana, he offers clear exposition of the Visistadvaita point of view The Mahabharata mentions that the Sattvata dharma disappeared several times and was revealed for mankind by Narayana This shows that this dharma is beginningless like the Vedas which too have to be revealed from time to time It was revealed on the mountain Meru, and several sages became its promulgators This shows the sanctity of the place where it was revealed and that the sages had unanimous regard for the system taught to them That King Vasu adopted it ’s enough evidence to show that eminent persons took to it. The system is helpful for pursuing the four alms in life (purusārthas), as the Pañcaratra texts claim that it is equal to the four Vedas and as it is called Mahopanışat.

1063 Ibid, Sections VI to IX LT 11. 12.

1084 The author’s treatment of the matter is based raostly on the Laksmitantra, Visvaksenasarahfta and Visnudharma. Tattvaretna 19 Pañcaratra text which is mentioned as glorifying Sri (VI, 5). Other texts are AhS SS SS SKS and Atrisamhita.

AGAMAS AND VAIISNAVA LITERATURE

317

The Varahapuräna has the following peasage regarding the mantras for worshipping God:

अलामे वेदमन्त्राणां पञ्चरात्रोदितेन हि ।

भार्गेण

ario ai gqqrà à ni qrafta #THAT: I

पश्यन्ति मानवाः

LVI 11

This indicates that the mantras enjoined in the Pañcardira are as valid as those of the Vedas, thus declaring that the Agama is on a par with the Vedas The authority of the Vedas requires corroboration from the Itihasas and the Purāņos, Likewise, the validity of the Ekāyana jākhā gets strengthened on the authority of the passages in the Purānās and Itihasas which glorify the Sattvata dharma. The name ‘Bhagavan’ is stated to denote only Vasudeva.

The author shows that the Peñcaratra system bae an Individuality which validitates it unlike the Sankhya, Yoga, Pasupata and other systems. Besides, the Vedas contain a number of eulogistie passages (arthavada) which are completely absent in the Pañcarātra texts

While interpreting the Sutra,

विज्ञानादिमाये या तदप्रतिषेधः ।

(II-2-41).

Sudarsana Să-i writes that absolute distinction is not meant between the four oyūka deltles and as such, the rise of one from another cannot be objected to As there is something specific In the effect which is not generally traceable to the cause, SVOR so there is some speciality In the possession of a specific form and ornaments by each of the oyūha deltles,

An objection is noted to the effect that the Sankhya, Yoga, Pasupata and Päñcarătre systems should be considered to have been condemned alike. The author rejects this on the ground that all the four systems cannot be refuted on one and the same ground, as they are mutually opposed. Since Narayana is beld to be the greatest deity in the Päñcarātra, it is treated as distinct

318

AGAMAS AND SOUTH INDIAN VAISNAVISM

from the other three systems. Passages from the Kaloltare- samhita are cited by the author.

Pillal Lokācārya, a contemprory of Sudarsana Suri, wrote a number of works, and is the author of the Prapanna-pariträna on the duties and responsibilites of a prapanna, and of the Tattva- traya on the tattvas, the Insentient, the septient and God.

God’s five forms are mentioned in the latter. The qualities and the functions of each of the vyuha deltles are explained. The main and subsidiary kinds of vibhavas are listed and are shown to be as such at His free will The number of vibhavas is stated to be thirtysix Among the five forms, the area form is perfect, since that alone creates affection (among people for the Lord), is the auspicious form and the refuge for all the worlds and could be enjoyed. This work deserves to be called a collection of Pancaratra-sutras 1065

In another work, Srivacana-bhûsana, Pillai Lokācārya states that the Azhvars performed the surrender of themselves (prapatti) to the arca form of God. He brings out vividly the distinction between the five forms of God The antaryamın form is like the water deep in the earth. Paratua is like the water encircling the material universe, the vyuhe form is like that in the Milky Ocean, the vibhava forms are like the water in flooded rivers and the arca ones like that settled in deep ponds Among them the last one is within the reach of the people, while others are not. Those who take to prapatts may be ignorant like us, or great in their knowledge like the early preceptors, or those who are devoted to God like the Azhvārs, Prapatti is based on the feel. ing of one’s miserable nature and is an indication of helplessness. It is in fact not a means, but only faith in the grace of God. The Lord is Himself the upaya and upeya To get His grace, the self requires Sri to be the divine mediatrix (purusakāra) between him and God Sri intercedes on behalf of the self and pleads

Schrader, p. 27.

AGAMAS AND VAISNAVA LITERATURE

319

that he be forgiven. At the same time she extends her lofinite tenderness to the self. The grace which He shows then Is spontaneous and does not rise from any cause, nor does it require any personal endeavour on the part of the self Human Initiative as a condition for redemption is not required. To adopt it as means would be like a son making a request to his father to protect him God Himself would arrange to get what is good for the self and to avoid what is harmful to him. What the self is required to do is to know himself and not stand in the way of the Lord showering His grace. Bhakti and prapatti, follow as necessary corollaries from the grace of the Protector.

In the second chapter of his work, the author discusses the nature of svagata-svikāra and paragata-svīkāra and the difference between them The former refers to the Lord’s accepting the prapanna who makes an endeavour for the purpose

The latter means that the prapanna is accepted by the Lord on account of His own free will. The former never assures the result and the latter Is ever frlutful Divine grace got through the latter method is like mother’s milk, while that through the former is like artificial milk. Besides, concelt and pride would overs power the self while taking to the former and would affect adversely the nature of the self, namely, its abject dependence on the Lord The next two sections discuss the attitude which the self should adopt towards God and the acarya.

In still another work, Mumuksuppads, the author discusses the import of the three mantras1066 studying the meaning and significance of each syllable The place of Sri, her acting as mediarix and the caramasloka being applicable only to the vibhava1067 get fully explained While upholding the view that God Himself would bless the self, the author states that what is enjoined as karma comes under service, as jñāna under the

The three mantras are Mulemantra, Dvaya and Caramas loka. 1067. Srivacanabhusana, 6, 7, 9; Mumuksuppadi, 110.

320

AGAMAS AND SOUTH INDIAN VAISNAVISM

knowledge of the self, as bhakti under an earnest desire to get at God and as propatli under the correct knowledge of God,1068

Among his other works, the Arthapancaka discusses the five subjects which a Vaisnava should know before he seeks God’s grace They are the nature of Brahman, that of the self, the means of sttaining Him, the nature of mokse and the obstacles that lie in the way of getting it. In the Tattvasekhara, he states that prapatti is the means for getting rid of bondage. Prapatti is also called nyāsa, tyāga, niksepa and saraṇāgat: and by other names. Surrendering one’s self to Paramatman is to be carried out and all are eligible for it. It is a particular kind of knowledge which arises in the self This knowledge includes (1) a request which is formed through stopping the transgression of God’s commands, (1) God being favourably disposed and (III) meditation (by the self) of God’s omnipotence. This knowledge has two phases, one in the form of the object, namely, God’s becoming the means without the self’s request for it, and the other, the cognition in the form of the resolve (of the self). Those who are qualified for this must have the earnestness to attain the Supreme Being, absence of the desire for anything else and a determined conviction in God’s liberality and other qualities. That the self has nothing to call as its OWD determines this knowledge.

In a work called Tanduayo, the author notes that among the means of getting moksa, prapatti is the best He cites instances from the Vedas, Itihasas and Puranas to justify this unique post- tion of prapatts It is defined as knowledge in the form of a request, stating that the self is an abode of offences, has nothing and is belpless, and that He alone must be the means (of mokşa) for him 1069 It is also defined as a request, being the only means for obtaining one’s aim which could not be achieved by

1088, Caramaloka, 282 Cf. Tanıdvaya, p. 223.

Tanıdvaya, p. 223.

AGAMAS AND VAISNAVA LITERATURE

321

any other means, and this request must be made with m belief.1070 The six constituents, which are said to belong go prapalti, are stated by the author as the traits which a self would get after becoming a prapanna. 1071 The Azhvärs are said to have adopted prapaths, when they got the tailva-jñana through God’s unconditioned grace, and they did so because they could not brook any delay in attaining Him. A prapanna has nothing to do. He has nothing to gain here in this life and so gets moksa when he gives up his body. The great Vaisnava Acāryas have preferred prapatti as the only means for all, since it destroys all the accumulated sins of the selves, since every one is authorised to adopt it and since moksa is assured at the end of the present life. The self has really no power over its own protection, and the protector, namely, God has a right to protect the self

Sri is considered only as a mediatrix, and not as upaya and upaya Therefore, she is not equal to Visnu. She is only a self, but as the consort of Vişna, she could not be away from Him at any time This concept appears to go against the Pañcaratra tra- dition which makes both Srt and Visnu as Brahman. The author cltes bere a passage from the Ahirbudhnya-samhita 1072. The Pancarātra texts declare that Sri acts at His direction, and so this Acarya has authority for treating Sri as a subordinate to Visnu. A subordinate cannot have equal status with the master, Visnu is the master, and so Sri must be only a self ever with Him as His wife. The approach made here by this author differs from the one made by others, The role which Sti plays as a wife and mother explains this attitude, and the dispute over this between the two Vaisnava sects is meaningless.

Azhagiya Maṇavalaperumal Nayanar, the younger brother of Pillal Lokācārya, wrote the Acaryahrdaya in four sections.

Ibid.
Ibid.
AhS, LI, 61b-62a.

ASV-41

322

AGAMAS AND SOUTH INDIAN VAISKAVISH

The import of the Näläyiradivyaprabandha (particularly the Teruväymozhi) is conveyed in this work, and, hence the title. Some decades in the Tiruväymozhi breathe the sense of bridal mysticism. This author chooses to make a classification of these decades according as the forms of the Lord la Vyuha, Vibhava, Para, Antary@min and Ärcā attract the bride and make her send Him ber message 1073

The doctrine of prapatti is dealt with in the Parandarahasya of Jänädhika, also known as Nainaräccan Pillat, son of Periya- vaccan Pillai (C 1300 AD.). Pilla! Lokācārya, his younger brother and Nainäräccan Pillai wrote the works mentioned above la Sanskritised Tamil, that is, Tamil with a large admix- ture of Sankrit words.

The Influence of the Pancarātra Agama Is felt In the works of the above-mentioned writers and also in those of later ones The astaksara mantra is enjoined by the Agamas. The Doādaṣā- ksara which is of great importance for the Vaikhanasa tradion is not recognised to have as much Importance in the Vaisnava tradition Instead, the doaya and caramasloka have received greater attention The carama sloka, which forms part of the Bhagavadgita 1074, has been raised to the level of a mantra on the strength of the assurance which God has given there for security and protection to the suffering humanity The path of self- surrender which gets special treatment In the Lakṣmi tantra and Ahirbudhnya-samhita has exerted a profound Influence on the Vaisnava Azhvars Therefore, the dvaya-mantra acquired a special status for resorting to prapatti

Naturally, Pillai Lokācārya’s works like the Tattatraya, Mumuksuppadi, Srivacanabhusana, Tädrcihikappadi, Parandapaḍı, Sriyanpatippads, Tattvasekhara, Tanidvaya, Tanicarama and

Acaryahrdaya, 156,
BhG, XVIII, 66.

AGAMAS AND VAISNAVA LITERATURE

323

Tanipranava discuss the nature of the three rahasyas (secret doctrines). These works also discuss the nature of God and man for elucidating the full import of these Along with the Sarasangraha, Saṁsära-sämrājya, Navaratnamālai, Navavidha- sambandha, and others, these enjoin on propannas a way of life that would be in consonance with the esoteric import of these maniyas Another noteworthy feature is that these are all written in Tamil mixed with Sanskrit for the easy comprehension of one and all

The Nayadyumant of Meghanadarl, a contemporary of Pillai Lokācārya, represents Narayana with His Sri, Bba and Nila as the Ultimate Reality. Sri is only a self, but as the beloved wife of Narayana, is ever present with Him. She is the mediatrix before Him on behalf of the selves 1075 It is strange to note that this author refers to bhakti as the only means of moksa and does not treat prapatti,1078

Vedantadesika (1268 1369) made a significant contribution through his Päñcarālraraksā to vindicate the authority of the Pañcarātra Agama. Of the three sections which this work contains, the first discuss’s the vandity of the Pañcaratra Agama at all possible levels and sources, including the Agama-prāmānya of Yamuna. The conflicting views which the Samhitas contain about the nature of the four divisions of the Agama (ägama, mantra, tantra and tanträntara) are resolved without Injustice to the authority of the texts which discuss them. Actual recriml- nations found in the Vaikhānasa and Päñcarātra texis are shown to be merely apparent and to have no Inconsistency what- soever. His arguments in this context represent an edifice built apon the strong foundations laid by Yamuna in his Agama- prämāṇya. The second section is devoted to the daily practices

Nayadyumanı, pp. 255-7.

1076, Ibid. p. 233.324

AGAMAS AND SOUTH INDIAN VAISNAVISM

which a Vaisnava is to undertake.

These must conform to the pañcakāla-prakriya lald down in the Pāñcarātra Āgama The Samhitas do not give a uniform account of the routine of daily life. There are slight variations in their versions. Besides, the Agama tradition lays stress on the importance of the dvādaśākṣara mantra

Vide

चतुर्व्यूह विभागज्ञः पञ्चकालपरायणः । द्वादशाक्षरftgt reस वै भागवतोत्तमः ||

यस्स

Sändilya-smrti, II.

Some Samhitas 1077 enjoin Visnugāyatri for japa in the morning sandhya, doadaśākṣara at midday and aştaksara in the evening. Vedantadesika notes that, in principle, the pañcakala concept should be followed and there is no need to give up one’a practice which is based on the Kalpasu tra of which one is the follower.

Vide•

एवं द्वादशाक्षरोपादानमपि व्यापकान्तरोपलक्षणम् । स्वसंहितोक- निष्टामात्रेण यथार्ह सर्वेषां पञ्चकालधर्मप्राप्तेः अतएव हि भाष्यकाराणां शिष्याः प्रशिष्याश्च श्रीमदष्टाक्षरेण समाराधनं प्रपञ्चयन्तः पञ्चकाल- कल्पनयैव दिनचर्यामुपदिदिशुः ।

PR p. 110

The third section is intended by the author to be an exposition of the Nitya of Ramanuja. With great sagacity, he supplies several links to make the text of the Nitya Intelligible. The Intricate details of the morning routine are analysed and studied in the light of the various texts, especially of the Pañcarätra kind, and conclusions are drawn in the most convincing way which a dispassionate scholar would not fall to appreciate.

E.g, SKS Rs1, V. 98-98.

AGAMAS AND VAISNAVA LITERATURE

325

Wearing of the urdhoapundras, their number, the materials for them, their form, the kinds of rosary seeds to perform japa, the nature of the prostrations (aştāñga and pañcānga) and the lapses from which one should carefully guard oneself are discussed with amazing thoroughness. The variety of flowers to be culled for worshipping God, as well as yoga which consists of deep meditation, is explained, following the Pañcaratra-saṁhitās, Among the Pañcaratra-samhitas cited by the author, the following are well known Pauskara, Paramesoara, Jayakhya, Padma and Sattvata The Kalottara, Hayagriva, Sankarsapa, Srikara and Parameşthya are among the less known but important

ones

In this Nyayaparısuddhi,1078 the author discusses the validity of the Pañcarātra Vedantadesika is the earllest writer to take up the Vaikhanasa Agama and discuss its validity 1079 Those who adopt the Vaikhanasa-sutra exclusively do not deserve condemnation, for the same should be said of others who follow their own Sutras. They have been studying the Vedar and following the religious practices sanctioned by their Kalpa-sutra and so are not a whit inferior to other Brabmins. That the Asvamedha-parvan of the Mahabharata declares them to be as valld as the Pañcaratra 18 sufficient ground for according recognition

Worth noting in this context are the humorous remarks which the author offers on the mutual accusations in the two Agamas. These recriminatory passages must have been inter- polated by those who were intolerant of the greatness of the other system and who were eager to enjoy the slander thrown at the other system as much as eating sugarcane. Alternately, these must be treated as arthavāda (eulogistic) in praise of their own system,

1078, NP. pp. 167-189. 1079. Ibid. pp, 189-170.

326

Vide:

AGAMAS AND SOUTH INDIAN VAISNAVISM

qce¶cràqaaarfa_cguysfafanigfacefqwyfne-

afgarfa ar qazıængjerdargaorfor àfa a aat fæðtar; i

NP, p 169.

The material treated in the Pañcaratra Agama provided a fresh ground for Vedantadesika to contribute to the maintenance of the Valsnava ideale The author wrote for this purpose the Saccaritra-raksa in three sections. Apart from the fivefold daily routine on which the Päñearätra texts concentrate,

the person who likes or is expected to worship God is required according to the rules of this Agama to have pañca-samskara Among the five sacraments, the marking of the shoulders of the disciple by the preceptor with the heated symbols of conch and discus was assalled by the exponents of other schools of thought on the ground that this amounts to doing lajury to another and has no authority to support it While upholding the authoritativeness of the practice, the author prefaces his arguments with proving the Pañcarātra Agama as valid This sacrament cannot be questioned, because the Agama enjoins it. Then he clies an unusually large number of passages from various Vedic texts, Dharma-sastra texts and Purānas to prove the obligatory nature of this sacrament, corroborating his statements by citing passages from this Agama.

Wearing the urdhoapundra is a mark of the Vaisnava, The Pañcarātra texts enjoin its wearing. Here, too, Vedic texts, Dharma sastras and Purānas are utilised to support this practice, Relevant passages and Pancarātra Agama texts are additions! evidence given in the second section 1080

The third section deals with the obligatory sacrament of worship, namely, offering food preparations to God. The

The Veikhānasa texts also enjoin the wearing of the twelve urdhva-pundras, KA, XXXVIII, 24-30.

AGAMAS AND VAIISNAVA LITERATURE

327

question of taking nirmalya 1081 is discussed and the objection to its acceptance is overruled by citing passages from the Puranas and Pancarātra texts, The following Samhiläs are cited in all three sections -Pauskara, Pāramesvara, Jayakhya, Pädma, Sattvata Isvara, Ahirbudhnya, Kalottara, Sanatkumāra, Paramesthya and Pädmodbhava. The Atri-samhita of the Valkbanasas is also

elted

The doctrine of self-surrender, which is treated in the Päñcarātra texts, came to be recognised as an independent means of moksa la the period of Ramanuja as a result of the influence of the compositions of the Azhvars which gave prominence to this doctrine. Though it is treated in the Gadyatraya of Ramanuja, it took some more time to get expounded on strong grounds Vedantadesika took up this matter and treated it in the Nikşeparaksa.

The prima facie view is first stated, denying a status to this as the means of moksa The grounds for holding this view are as follows. The nature of propaths cannot be defined, nor does It have the necessary appropriateness. The definition, even if it is given, cannot be precise. There is no Vedic injunction enjolning it. It is possible to deny it the status which is sought to be attributed to it. It does not differ from bhakti which has a status as the means of mokse. It is Inefficient to act as such means. Finally, it is not widely known as being rhe means.

Nirmalya is the name given to the food, flower and fruit that has been offered to Cod,

Vide.

निवेदितं च यद् द्रव्यं पुष्धं फलमथापि वा । तन्निर्माल्यमिति प्रोक्तं तत् प्रयत्नेन वर्जयेत् ॥

SKS, Sıva. V. 48b-49a,

Of SA. LXIII 108b-108,

328

AQAMAS AND SOUTH INDIAN VAISNAVISH

The author takes up all these points and refutes them, one by Then he shows that prapatis could be declared to possess all those features which are sought to be denied. He concludes that the non-acceptance of prapatti would go against the tradition which is evidenced in ancient texts like the Rāmāyaṇa which contain Illustrations of the practice of prapatti Passages arc cited mostly from the Ahır budhny cesaṁhitā and Laksmë-tantra la support of prapatti and to some extent from the Satyaki-tantra and Sattvate samhitā

All the possible conflicting views on the place of Sri 10 Vaisnavism are discussed by the author in his commentary on the Catussloki In the main, there are two views, according to one of which Sri Is all-pervasive, while according to the other she is atomic in size. There are four subgroups under the former. They are that (1) Sri is only a self; (II) she is distinct from the selves and God; (ii) she has the status of a goddess, but is not the Ultimate Goddess as Narayana is the Ultimate God, and (iv) she is actually the Goddess ruling over others. This last-mentioned view is held by the author The second main view holds that Sri is only a seit, though she is the wife of Narayaṇa The author criticises others’ views and maintains the fourth one under the first main view.

That prapatti is a means like karma, jñāna and bhakti is to be admitted, and in the Kaliyuga Though bhakt: is not denied, its place is discussed by the author in his commentaries on Rāmānuja’s Gadyatraya and Yamuna’s Stotra-raina He cites from a number of Pancarātra texts such as Sattvata, Parama, Sankarsano, Jayākhya, Visvaksena, Ahırbudhnya Pauskara, Isvara, Visputatioa and Sanatkumāra samhitās, Luksmi-tantra and others. The name * Rahasyarakṣā* given by the author to his commentaries on Yamuna’s Catussloki and Stotraratna and on Ramanuja’s Gadyatraya is evidence for his treating these works as having relevance to and forming the basis for the three mantras and their esoteric significance.

AGAMAS AND VAISNAVA LITERATURE

329

He discusses the validity of the Pañcaratra in the Adhikarana- sārāval also Sandilya’s statement that he got enlightenment through the Päñcarātra is intended to prove that It is praise- worthy and is nar rasant to 1.sult the Vedas The Lord condensed the teachings of the Vedas and out of compassion for people, He composed the Pāñcarātra Agama Like the classifi- cation of Sruti and Smṛti, the Author made a division of Vaidika and Tāntrika, 1082 The Pancarātra is valld like the Visnusmrti which upholds Vedic practices 1083 The grhya cermonials are treated differently by different writers Yet the Grhya-sütras

are admitted to be based on the Vedas. Similarly, the practices which are enjoined on the basis of the Ekayana recension, differ from those enjoined in other dharma-śāstra 1084 texts, but yet have their foundations based on Vedic teachings, Varadanabha, 500 of Vedantadefika, wrote ៖ គ Adhkaranacintāmani, & commentary on the Adhikaraṇasārāvali On the line, 1085

श्रौतस्मार्तादिवञ्च व्यभजदिह विभुर्वैदिकं तान्त्रिकञ्च,

he cites a stanza of Sri Vispucitta, the preceptor of Nadadür Amral, and explains thus Smrt is based on Sruti and so is

1082 Vide

er अस्मिन् वेदनिन्देत्यनभिमतमृषेस्साश्वते वैदिकत्वम् मैवं वैशद्यमूलस्तुतिपरवचने वेश्वैरस्य हानेः | संगृह्याम्नायसारं प्रणयति भगवांस्तद्धि भक्तानुकम्पी । श्रौतस्मार्तादिवच्च व्यभजदिह विभुर्वैदिकं तान्त्रिकं च ॥

Vide

Adhikara pasāravelt all.

driveकारिविष्णुस्मृतिवदवितथे पञ्चरात्राख्यतन्त्रे ।

1084 Vide

Ibid. 2160.

किं कुर्मः अध्येतॄणामेव परिमितत्त्वेनायं दोषः यथोपनिषदाम् ।

1085 On Ibid. 211,

ASV-42

Ibid. 215d.

330

AGAMAS AND SOUTH INDIAN VAISNAVISM

Vedic, and yet there is the division of the sacred literaturs as Sruti and Smrti Similarly, the Agama (or Tantra) is based on the Vedas and so is Vedic, and yet there is the division maintained as Vedic and Tantric

Arguments of a similar kind are restated by Vedantadesika In his Tattvamuktā-kalāpa and the Sarvärthasiddhi, his commentary on it. On sloka 122 of the Buddhisära, a section of this work, he remarks that on the evidence of the Mahābhārata,1086 Manu and others admitted the validity of the Pañcaratra, which is adopted as an authority on matters that are undisputed, though not admitted by some others. This does not lead to the deciaration of its invalidity The same principle applies to the Vedas. The Ekāyana recension, which was studied like the Vedas, is now extinct, because only a very limited number of persons took to its study as in the case of the Upanisads,

Vide.

aú szurafąd aconfq en qadanzaten i

He argues The caramasloka

The author’s Rahasyalrayasara is an authentic document of the tradition of prapatti, setting forth the views held by the subgroups of Vaisnavism, analysing them and offering his own comments on them. The doctrine of prapatti is explained in five chapters Though prapatti is held to be a means by itself, It does not mean that bhakti ceases to be a means. that prapatti should be adopted by every self and doaya are definite evidence to recognise this. The passage that God is the refuge of all and is their well-wisher shows that all are qualified to adopt this. The nature of prapatti Is characterized by the faith that the Lord will surely protect the self when it makes a request to Him for the purpose. He refers to the views of Pillai Lokacarya on the scope of arthapañcaka

1086, Mbh, Bhīşma, LVI, 40,

AGAMAS AND VAISNAVA LITERATURE

331

and criticises them 1087 In the opinion of the author, Ramanuja explained prapatti as a constituent of bhakti in the Sribhagya and as an independent means in the Gadyatraya The unique nature of prapatti is dealt with in two chapters. Seven are devoted to explain the way of life which a prapanna is required to lead, This work is written in Tamil mixed up with Sanskrit,

Of similar import but smaller in size are several other works of the same author also written in Tamil mixed up with Sanskrit

They are each called rahasya’, one with the word ‘padavi’ added to it, another navanzia and others mātṛkā’, sandesa", ‘ratṇāvaji’, and ‘culaka". All of them deal with the three mantras presented in various ways to suit the powers of understanding of people. Among them the Rahasyasandesa has a commentary by the author himself, called Rahasyas andesas vivarana on prapatti The Rahasyaratnavali with its commentary, Hrdaya, discusses the arthapañcaka, prapatti and the life of a prapanna There is another set of works, each called Tattoo", one with the word ‘padavy’ added to it, another ‘navanita" and others matṛka", “sandesa’, ‘rainā valy’ and ‘culaka’. They discuss the nature of the Ultimate Reality, the self and the world The Ulumate Reality is studied in all its five forms. Among them, the Tattatrayaculaka discusses these toples in greater detail than others While treating of the nature of Išvara, mention is made of the Visakhayupa the number of vibhava forms (as thirtysix) and pure and impure creations.

Among his other works written in Sanskritized Tamil the Paramatabhanga contains arguments intended to refute the claims of various systems of thought and for defending the Valṣṇava system from the attacks of the other schools. Section 21 states

RTS. II p 82 where the name of Pillai Lokacirya is not mentioned but a passage from the Tanidvaya (P. 223) of the latter is quoted,

332

AGAMAS AND SOUTH INDIAN VAISNAVISM

the prima facie view against the Pañcaratra doctrines. And the next section is devoted to the establishment of the Valsṇava tradition which includes that of the Pancarātra system In order to uphold the doctrine of prapatli, the author composed the Abhayapradānas āra which offers a clear exposition of the doctrine based on a well-known sloka in the Rāmāyaṇa 1088 The three rahasyas are discussed in the Sārasāra How a praponna should live here so as to be of service to God and His devotees is treated in the Pradhanasataka and the Sarasangraha, Passages are cited from the epics, Puranas, the compositions of the Azbvärs and the Agama texts like the Ahirbudhnya samhita, Lukṣmi-tantra, Sattvata-samhita and others.

€

The

The path of prapatti and the three rahasyas are also treated by the author in the form of verses composed in Tamil former is dealt with in the Adarkkalappattu and works with the word curukku’ added to the name of each. The Arthapancaka deals with that topic, The way of wearing the twelve ūrdhvapunḍras, which are enjoined in the Agames, is explained in the Pannirunāmam The routine of daily life is dealt with in the Srivaisnavadınacarā

Vedantadesika’s zeal in preaching Vaisnavism to humanity according to the varying abilities of people. is well reflected in his attempt to produce Sanskrit poems, dramas, and stotras incorporating the fundamental doctrines of the system The poem, rādavābhyudaya, depicts in poetic fashion ṣāḍgunya and vyū ha 1089 and prapatti 1090 The drama, Sankalpasuryodaya, contains a discussion on the validity of the Pancaratra, 1091

1088 R V1 18 33b, 34a

1089 Yadavabhyudaya, XVII 116, XX. 79,

1090 Ibid X 75

Sankalpasuryodaya, II. p. 31.

AGAMAS AND VAIISNAVA LITERATURE

333

Among his innumerable stotras, the Lord with Sri is mentioned as the Ultimate Reality, 1092 and source of letters 1093 The vyuha and sadgunya get glorious descriptions 1094 The basis and nature of prapatti are explained together with an appeal to God for the security of the self 1095 There 13 an interesting reference in the Saraṇāgatıdipikā to both the Agamic modes of worship,1098 where the author does not discriminate one from the other in point of superiority, on which matter the adherents of both the schools have been vying with each other in recrimination 1097 Some of the slokas convey the sense of the yantras for the deities concerned 1098 Sudardana gets an independent hymn, Sudarsanaṣṭaka 1099

byve

Mapavalamahāmuni, also known as Varavaramuni (137)- 1444 A.D), was a great Acarya who worked with a missionary zeal for propagating the doctrines of Vaisnavism. He wrote mostly in Tamil with an admixture of Sanskrit, In this he was prompted by a keen desire to carry the message of the Acaryas to ordinary people who could not be expected to have even a working knowledge of Sanskrit. Yet, the Tamil words of Sanskrit origin are not foreign to the Tamil speaking community. So he chose to adopt the manibraudle way of writing A study

1092 Śręstuti, @

Hayagrivastotra, 11,
Garugapañcājat, 5.6; Abhitisteva, 18 Sarandgatidipika, 8,
Nyasavithiati, Nyasadadaha, Nyasatilaka,
Sazanagatidipika, 32,

1097, Vide: SA. Introduction, p. XXII,

Hayagrivastotra 11, Gopalavimati 3, Sudarsanaşṭaka 8, 7,
Another work of the author, şoğatayudhastotra invokes proteo- tion addressing sixteen weapons of the Lord. Stanza 18 mentions Sudariana as the source of all the weapens. SKS (Rşıratra X 21b-32) however mentions all of them as having sprung from the body of the Lord. Perhaps, the Ahs, III is followed in the stanza 18 cited above.334

AGAMAS AND SOUTH INDIAN VAISNAVISM

of his works reveals that he was well-versed in the advanced texts on Valsnavism, and to his credit goes the distinction for having used this way of writing and achieved success in his mission In this respect, he was veritsbly the Illustrious follower of his Acāryas

Apart from the rich storehouse of Inheritance of Sanskrit and Tamil which he avalled himself of, mention must be made of the references made by bim to the Pañcarātra sources, which are available from his index to the Jnanasära of Arulalapperumal Emberumanar, and commentaries on

on the Acaryahrdaya of Azhakiyamanavälapperumal Nayanar and three principal rahasyas of Pillai Lokācārya

The Pancaratra texts are said to be 108 in number 1100 The Ahırbudhnyal101 and Visvaksena samhitas1102 are mentioned by name and profusely cited.

While commenting on the section on God in the Tattvatraya, several passages are cited from the Visvaksena-samhita which is now not available Para, vyuha, vibhava, arca and antaryāmin forms are enumerated citing the passages from the texts 1103 While discussing the qualities of God, the Ahırbdhynasamhitā is cited to describe the six qualities, the vyuha deities and their possession of these in pairs and the responsibility each took up for the well being of people The same text is cited also to explain the derivation of the name ‘Sri’

How God’s power (sakti) works for the uplift of man is graphically explained 1104 The path of self-surrender, and its concept and significance are

1100 Śrīvacanabhuṣanavyakya 392

Ibid

1102

Tattvatrayavyākhyāna 182, 187, 188,

1103 Ibid. 182

Ibid. 184-188, Acaryahṛdayavyäkhyāna 70.

AGAMAS AND VAISNAVA LITERATURE

335

well brought out with the help of passages from this text1108 and the Laksmitantra 1106

God’s descent, rather rise (prädurbhāva), is of two kinds, main and subsidiary The number of vibhavas is thirtysix which gets justification from a passage from the Visvaksena-samhitä. The author notes this number to be thirty-nine In the Ahirbudhnyasamhitä This discrepancy is resolved by treating the descents of Kaplla, Dattatreya and Parasurama as cases of a subordinate kind Thus, when these are taken out of the list, the number becomes thirtysix 1107

The citations given nere as from the Sanatknmüral108 and Jayakhya samhitas1109 are not traceable in the texts with these names as available now,

Rnzarāmānuja (c 1600) cites from the Kurma, Linga and other Puranas, in his Bhāvaprakāsīkā on the Sruataprakāşikā, to support the authority of the Pāñcarātra.

The Tattoamartando of Bukkapatnam Sinivasacārya is commentary on the Brahmäsütras in the light of Rāmānuja’s Views In the interpretation of the section ‘Utpattyasambhavāt*, ‘vijñāna” and ‘brahman’ have grammatical co ordination and so the sutra runs as ‘vyjñānā dibhave'1110 and not ‘vasudevādibhäve”. The word ‘vijñāna’ refers to jñana which is the first quality In the list of sadgunas The word ‘ddr’ the material cause which Brahman is. Vasudeva and not simply a quality.

may be taken to stand for Further, ‘vijñāna’ means Objection cannot be taken

Mumuksupadivyākhyāna 149.

1108 Ibid. 157

Tattvatrayavyakhyāna 193
Jiānasarapramānayojanā 1, 28,

1109 Ibid, 38,

1110, Brahmasutra II, 2, 41.

336

AGAMAS AND SOUTH INDIAN VAISNAVISM

to the emergence of the self, as there is justification for this in the Upanisad 1111 itself. The aphorism, vipratiṣedhācca,1112 must mean “because of the absence of opposition or rejection " The Pancaratra texts reject the birth of the self and so their validity is not (vi) contradicted (pratisedhät) The author shows also that this section cannot be taken to go against the Sāktas. The author must have been lofluenced by the arguments in the Siddhānta; atnāvali 1113 of bis grandfather, Venkaṭācārya

Varada arya’s Pancarairakantakoddhāra 1114 silences The objections ra’sed against the validity of the Agama

The

The Pañcaratrarakṣāhṛdaya 1115 of one Ramanuja is an epitome of Vedanta Desika’s work mentioned in its rame Agamapradipa 1116 of Sundararaghava placs the Agama on stable grounds.

Kap’sthalam Desikacarys, who was living e Tirupati In the early years of this century, discussed the problem of its validity In his Sārtrakādhikaranaratnamālā by explaining the vyữha doctrine as contained in the Laksmi tantra and Sanatkumarasam hita.

Some works were written on the fivefold division of the day needed to lead the daily routine Among them are the Pancakalakray adipa 1117 of Srinivasaca ya and Pancakalaprakāsikā of Tirumalai Srinivasacārya Harita Venkaṭācārya’s (c. 1500 AD) Dasanirnaya and the Ahnika of Gopāladešika (c. 1750 AD) treat the routine life of a Vaisnava

1111 TU I 2 1,1, Nārāyana Upanisad 1.

1112

Brahmasutra II, 2 42

1113 Ms No D 5259, Govt. Oriental Ms Library, Madras.

Ibid. D 6283

1115 Ibid. R 2219.

1116 Ibid, R. 606

Ibid. D. 5301,

AGAMAS AND VAISNAVA LITERATURE

139

Sundaravira-

An inquiry into the nature of the mediatrix is undertaken by Nārāyaṇamuni 10 his Puruşakāra-mimämsä which has a commentary written by Srisailesa 1118

Offering dally worship to God is discussed in the Pratipurusa-bhagavadārādhane- samarthana 1119 whose author 16 not known. raghava determines the qualification for offering worship for the sake of others 10 the Parartha-yajanādhskära nirväha 1120 Campakeśācārya’s Taptamudrānkanapramā ṇasañgraha 1121 analyses the standpoints about branding the marks of the conch and the discus on the shoulders. Prapatti, as a means which every one is required to adopt, is dealt with in the Niksepa-cintaāmaņi of Gopaladesika (c. 1730 A D.). This practice is upheld by $ invasadasa in the Nyāsavidyā-pariskrtı 1122 and by Srinivasa In the Nyasavidya-vijaya 1123

The various aspects of temple worship are dealt with in the Kyākasrava candııkā1124 of Varahaguru who offers here a brief but accurate account of the kriyā and caryā aspects of the Pāñcarātra Agama The 37 chapters which this work contains represent the tradition as recorded in the Padmasamhita. Of similar nature are the Pratisthapradipa 1125 of Narasimhavajapeyin and the Utsavasamgraha, 1126 Diksavidhana 1127 and

anonymous

Prayaściita-samgraha,1128

1118 Jbid R 1705 1119 Ibid R 1679

1120 Ibid R 1034 (b)

1121

abld. R 21.

1122 Ibid R 21

Varadacarya is given as the name of the author in

the Adyar Library. TR 233

1123 Ibid R 2129 TR 233

1124 The recent edition of this work in Telugu script by Pandit SB Raghumathacaryulu with his commentary is helpful in understanding the text Besides it gives the number of Talās, Vadyes, Mudrās etc.

1125 Ibid. R 3982,

1126 Ibid D 5657

Ibid R 5255

1128 Ibid. D 5733

ALY

338

AGAMAS AND SOUTH INDIAN VAISNAVISM

The Sudarsanasuradruma of Anantācārya (known as Anania. z’ van) of Mysore (c 1850 AD) is an invaluabl. work on the sacrament of wearing the mark of the heated conch and discus, The author quotes profus ly from the Vedic and Pañcarālra texts and Purāņas Stirangācārya of Purisal who lived at Tirupati at the beginning of this century made a good contribution to this sacrament in his Bhagavaddharmadarpana and Vajrakuthära.

Aladingabhatta is the author of the Vajramukuṭavilāsa,1129 a campũ d picting the glory of the Deity at Melkote and also describing how the diamond-set crown came to adorn Him in that shrine. The author states 1838 AD as the date of his birth.

Among minor works on Pañcaratra, the Sudarsanamiräm å is said to have been written by Vedacarya, son of Vedavi asa- bhatta and grandson of Silvatsänka migra, disciple of Rāmānuja This work argues in favour of the taptamud änkaņa S.veral wilters’ names and cluations from their works ar: given here by the auther to support his arguments Vispucitia, Na ay muni, Vedavy asabhattaraka, Yadavaprakas and Ananda Irtha are the writers whose views in support of this sacrament are recorded here. Reference is made to the views of Batti vacaspal who praised the Lord at Srirangam, Gohita Naray.pacārya’s Sadācāragrantha and Dhanus kayajvan’s Veda- bhäşya, all of them being unknown till now. The author

menuiors Vallala as his patron.

The author refers to a sloka 1130 in praise of Ramanuja and attributes it to bis

1129 The works of Alasingabhatta are available only in manuscript form Vide -S V VORI MS No 3858

11J0 Vallala was a chieftain at Tiruvetra at this period. The stanza is :

aeð cıargarafa aa: qcoatínà 1

यः श्रुतिसूत्राणामन्तर्ज्वरमशीशमत् ॥

Cited on p 20,

AGAMAS AND VAISNAVA LITERATURE

339

preceptor. This floka forms part of the Introductory glokas of the Srutaprakāsikā of Suda:sinasuri, son of Vedacārya. As this quotation would suggest the identification of the author with a descendant of Varadācārya,

he could not

have been the son of Vedavyāsabhaṭṭa.

There is a

work with the name of Sattvatatantra in nine chapters. It deals with the theory of creation under the influence of Sakti The divine descents are counted as fortytwo, enumerat- ing them according to each Manvantara, the period presided over by each Manu. Devotion is stated to be of three kinds called Nirguna-bhakti, Karmaja bhakti and Līlā-bhaktı. Vaispavas are of three kinds To the first belong those who are dear to all. Those who display their liking to others in a relative degree are of the second kind The Prakria Vaisnavas are of the third kind as they have love for the idols 1131 Moksa is obtained by reciting the name of Kṛṣṇa The entire a dialogue between Siva and Närada There elements like the role of Sakti and divine descents which show the influence of the Pañcaratra tradition or rather the Va’spava tr.dition The other features have nothing in common with the Pañiarātra system Except for the work has

affiliation only to the cult of Kṛṣṇa

work is in the form of

Dime,

are

certain

There is a Sandilyasamhitä of which a part called Bhakti- khanda alone is available. Though it treats dikṣā, nyasa and other topics that generally form part of the Pañcarātra texts, other themes like bhakti, stotras, gurubhakti and practices in the Kall age cover ‘he greater part of this work,

There is also available a Samhita 1132 with this name in fragments. Perhaps, Sandilya, the narrator, is brought in as

1131 IV 74-77.

Paxcarātra Nül Vilakkam, pp.75.78

340

AGAMAS AND SOUTH INDIAN VAISNAVISM

the narrator in the Bhaktikhanda mentioned above and offering his name to it

The tenets of the Valkhanasa system are treated in the Vaikhanasa-sāra-somgraha of Srinivasabhattacārya and in the Vaikhanasa siddhāntalesā darsa of Si Krsa bhattacārya. The Uttamabrahmavidyāvikāsa of Sundararajabhattacarya discusses the concepts of Brahman, the means of getting moksa and the practice of meditation. Similar is the Moksopayapradipikā of Raghupatibhaṭṭācārya. The Vaikhanasa dhyāna muktāvali of Vainateyabhattacārya with the commentary of Krsnabhaṭṭācārya, Is of a practical kind, as it deals with the postures of the idols and the retinue of God. Installation of images gets treated in the Pratistha-oidhi darpan of Narasimhavajapeyin and the Pratisthänukramaņikā of Venkatanarasım acarya. Kesava ārya’s Arcana-navanita and Bharadvaja Narasimhacarya’s Arcanä tilaka discuss the procedure of worship.

Srinivasa makhin, son of Timmarya, was a scholar who was a priest in the temple at Tirumalal A master of eight languages, he wrote a commentary on the Abhijñānasäkuntala of Kalidasa and other works of Sanskrit dramatists He also wrote the Vaikhānasa-mahımāmañijari, the Varkhānasasü tra- tātparya-cinṭāmeņi on the observances of those who belong to the Vaikhanasasutra, the Uttamabrahmavidya dealing with the means to moksa and Vatyāsıka brahmasûtra-vyākhyana, a commen- tary on the Brahmāsītras according to the Varkhanasa doctrines One of Sundararaj’s disciples, whose name is not known, offered an exposition of the principles of system in his Vaikhanasa-tattoärtha bodhana

Azhasingabhatta son of Yoganandabhatta, commented upon the Sattvata-samhita in his commentary called Satloata-tantra- bhagya 1133 God tells Samkarşapa that He must be worshipped

MS. No, 3881 in S. V. U. O, R. 1. Library.

AGAMAS AND VAISNAVA LITERA I URE

341

in three ways and the commentator notes that these ways concern Para, Vyüha and Vibhava 1134 The commentator discusses the kinds of vibhava Arcãvatāra is shown here to have been included

commentator

Lakshitantra is cited to

Besides citing other

in the vibhava 1135 He supports his interpretations by citing passages from the Laksmīlantra and commentarles on the Pancastava of Śrivatsāmkamista and Srigunaratnakosa of Parasarabhatta 1136 A passage from the explain the concept of Visakhayūpa 1137 texts like the Paramesvara, the Pädma-samhita is mentioned for a reference to the details regarding mantras and their relative positions 1138 The

justifies a view of the căturăimya aspect found in the Laksmītantra but notes that this is against the view in the Sattvala samhita 1139 Mandala is to be considered as the body of God. 1140 To avoid the sin of taking nirmalya, the arcaka must keep something apart for his and other devotees’ use and then offer the offering to Visvaksena and throw it into water,1141 While dealing with initiation, the author gives useful information citing the Jayakhya and Laksmitantra 1142

Alasingabhatta commented upon the Isoara-samhitä in bla Sättvatartha prakäsikā 1143 The commentator observes that the Sativata, Pauskara and Jayakhya Samhitās are the sutras for the Ekäyana-Veda also called Mülaveda, Isvara, Pāramesvare and

1134 Ibid. p. 9 1135 Ibid pp. 11-14 1138. Ibid. pp. 23-26 1137 Ibid. pp 58-59

1138 Ibid. p 173

Ibid. pp 232-233
Ibid. p. 288
Ibid p. 418
Ibid p 493
MS. 3851 S. V. U, O, R. Institute, Tirupati.

342

AGAMAS AND SOUTH INDIAN VAISNAVISM

Laksmitantra are their commentaries (Frth) Conduct of festivals is treated in the Isvara and l’aramesvara Samhitas The Lakṣmilantra does not treat this matter So, the priests in the temp e at Kañel adopt the Padma samhitā 1144 Puruga, Satya, Acyuta and Ananta take the place of Simkarsana and others for certain rituals 1145 At the commencement of the act of worship, Visvaksena is to be worshipp’d according to Isvara- samhild and Ganesa according to Päramesvara and Jayakhya 1146 The commentator identifies certain pracuces in the text as taken from the passages dealing with them in other texts 1147 The word anuyiga’ which means taking food after completing the worship of God is derived as intended for the self which is atomic in size,1148

Vide:

agqasharafeseftarernngoım çafy ma: i

He cites Vedantades ka 1149 for an axplanation of the word ‘anuyaga’ and quotes an ex’ract from the Pauşkarasamhita 1150 about it This is to be offered to the deity; what is meant is that It should be offered to the deity in the house. Since the manes (pips) are to be offer d the

be offer d the food before anuyāga, the commentator notes that this interpretailon does not suit the Context Hence this word, vinsoedya’ 1151 must be taken to

€

Ibid. pp. 43-44.

1145 Ibid. D. 117

Ibid. p 143
Ibid. p. 183

1148 Ibid. p 242

SR. p. 87. vinivedya ca devāya.
Vide PauS XXXI 171, 172.

1151

The commentator supports this interpretation by referring to a passage in the commentary on the Paramesvasambitā. The name of the commentator is not known,

AOAMAS AND VAISNAVA LITERATURE

343

mean the offering which is to be made to God within oneself.1152 The commentary has useful discussions like the one stated above on topics of crucial value for the tradition.

Svami Naga (or Nāgasvamin) wrote a commentary called Tattvapradipika1153 on the Visnu-samhita. The commentator quotes she first stanza in the rattrajasaptati of Vedäntadesika as a mangalasloka The commentary is brief and refers to the relevant mantras for application in the proper contexts indicated in the tex 1154 The commentator quotes from the Sattvata-samhitä, Murari’s work 1155 and a work called Nibandhana. He quotes also from other Agamas 1156 The Pāramesvära-samhita bas a commentary called Viort Nrsimhayajvan 1157 Laksmītantra 1158 has a commentary by Kṛṣṇamācārya

The

In recent years, works came to be written defending the practice of Taptamudränkana Among the Vaisnavas, the rift regard ng prapatti adopted as a means gave rise to the writing of small works in support of this and in opposition to It

1152

pp. 242-3

1153, MS No 3859 on SVVORI Tirupati 1154

p 177 Identity of Muriri is not known. 1156. p. 203.
Ibid, R 1658

1158

The editor Pandit V Krishnamencerya himself is the commen. tate of this tert published in the Adyar Library Research Centre.