09 AGAMAS AND TEMPLES

The Agamas, as a whole, are based on the Vedas, and their concept of God is derived from them It is but natural that the Supreme Deity should be depicted as formless and beyond comprehension The finite Instruments of man and of his powers are totally inadequate to measure God and His powers 1159 God becomes an object of adoration, and so He is represented as an embodiment of lovable qualities and bliss, 1160 thus indicating the result of a development that is only of Agamic origin

This concept of God should naturally be consistent with a way of worship that would be practicable for those who believe In it. Hence the Āgamas invariably prescribe yoga as the means of mokşa. Control of the mind and coucentration of the mental activities, which form part of the yogic practice, are essential for offering worship. Therefore, stress is laid quite often on meditation 1161 God, who becomes the object of meditation, is not formless but bas forms which represent different levels of realization, beginning from concrete appearance represented by the waking state and passing through the states of dream and deep sleep and culminating in the transcendental one 1162 The Ulumate Reality is therefore called Naray na in the Pañcarā tra Agamal163 and Sadavisnu in the Vaskhanasa 1184

1159 TU I 3 8

1160 Svetasvatara Upanisad VI 18.

1161

1182

Cf LT, XVI S’ri remarks that this is the most pleasing to her, Ibid XVI 40. CI, VK pp 519-20

1183 SS. IV 7-20, LT XI 9-18,

1164 SKS Brahma VI 138-40 Note the remark of S N Das Gupta:

A History of Indian Philosophy, Vol. V. P. 172.

AGAMAS AND TEMPLES

345

The Sriprasnasamhitā makes an explicit reference to the later rise of offering worship to the arca form of God 1165 The Vaihhānasa Agama also classifies the act of worship as of two kinds, namely, Amūrtārcana and Samurtärcana 1166 The name of the former shows clearly that though worship (arcana) is under- taken, it is not with reference to the concrete form of God It is held that the performance of homa in the fire eonstitutes Amürtarcana According to this Agama, this is to be done on the lines prescribed in the Vaikhānasa Kalpasūtras 1167

Both the Agamas have developed mostly with reference to the worship of God in concrete form Ene arcă form is required to be created out of specific materials 1168 Slace Visnu with Sri is considered to be the Ultimate Reality, the Image of God as Varaha paved the way for the earth to be raised to the level of a goddess called Bhudevi, identified with Pusti She too was given a status in the form of an idol to occupy a place to the left of Visnu.1169 Nila came to occupy a place under the influence of the stories of Krsna. While treating Visnu as the Supreme God, it became necessary to give other gods a due place, and so they are treated as forming part of His retinue. The idols so created for the principal deity, particularly Vişnu and His consorts and some others as well, such as Visvaksena, Hanuman, the Vibhava deitles and others, were required to be only one for each, but not more.

The worship of God can also be done in water, kūrca (a bundle of grass used as a seat) and an idol. The tradition of

115 SprS IV 5,6

1106 SA I 28b-29a

1167 VK pp 3,480

1168

SKS Brahma, VII 1 2, SA LIII 3.

Pas III 32 for greater detail

169 KA V 99a, PaS. III. 19 25

ASV-44

346

AGAMAS AND SOUTH INDIAN VAISNAVISM

the Agamas is to treat the first one as low, the second as of the middle kind and the last as the best 1170 The idol is called bera 1171 which means ‘body’ The Agamas use this word quite often to refer to the idol. Worship of the Lord in the idol is said to please the eyes, mind and heart It produces devotion for Him in people who worship It. Hari is pleased and becomes accessible to Hls devotees.

Vide:

चक्षुषः प्रीतिकरणान्मनसो हृदयस्य च ।

stear agrað afsa+feaez goût eft:

॥

KA. 1. 13.

1170, KA, 1 13b, SA 31 53b, 54

1171

This word does not occur in the Sanskrit language But it 13 found as forming part of other words

eg, the name of Kubera, the lord

of wealth, who is said to have a bad (deformed) body Vide

कुत्सायां वितिशब्दोऽयं शरीरं बेरमुच्यते ।

Vāyupurāna, LXX-39a Some commentators take this word to be derived from the root ‘Kumb’ meaning to conceal’ with the suffix, ’erac’ Kubera is said to conceal his wealth and keep it away from one and all Vide Bhanujıdıkşita on Nāmalıngānusāsana, I 1 68a Cf Vacaspatya pp 2104. 4969 Sabdakalpadruma, II p 144.

This interpretation is not acceptable, for it does not explain how the word ‘bera’ has come into being The origin of this word is still

mysterious,

The Agamas use the words ‘bera", and mürtı’ in the sense of the idol

• arcă ‘, pratima’, * bimba '

Bera, JK, LIV, VK p 72, KA III Žla, SA XVIII 1, VISS X 17. SKS Brahma VI 46, 49; IS IV 64a

Arcă VISS X 72, SKS Šiva I 82

Pratimā SA XXII 24b, SS XXIV 15b, JS XX-14a, PARS XVIII. 23a, VIS III 12, SKS Brahma, VI 54b

JS XX-la. LT L 106b, SS XXV 15b, PARS XXIII. 1 2,3, VISS V 86, PARS VI. 21a

Mürti S4 IV 28a, KA XVII la, VK p 244, JS XII 20b, SKS. Šiva, VIII 111, LT XL 54a, AHS XXXV. 58a, VISS. XXII 64, PARS III. 6, IS VI 89b

AGAMAS AND TEMPLES

347

Five beras,

according to the Vaikhanasa system, called Dhruva, Kautuka, Snapana, Utsava and Bali, are required in temples. They are to be made out of various materials in specific sizes proportionate to one another 1172 Some authorities bold the Snapana and Kautuka to be of little Importance By worshipping the Dhruvabera one gets rewards hereafter and the Utsavabera gives rewards here itself 1173

The Vaikhanasa texts seek to classify the forms of God in a different way also. They are mobile (cala) and immobile (acala) 1174 The former is required to depend upon another which is taken as represented by the kautuka-bera 1175 This is to be served with devotion upon which devotion sprouts out in the devotee, People become prosperous by worshipping this form. The other form is also called niskala 1176 It does not depend upon a concrete form It is represented by the Dhruvabera, This form is mainly intended for the worship of the recluses 1177

which can never be disturbed for the Mülabera or the

The need to have an Image from its position accounts Dhruvabera But the grace of God is not restricted to be received only by the arcaka or the devotees who visit the temple. There are persons who may be ill and can not move out of their homes For their benefit, an image is required to be taken in procession through the streets This accounts for another image whose size must be in some prescribed proportion to that of Dhruvabera It is called the Utsavabera The occasions for taking this image around the locality must be determined. Hence certain days or periods in the year are particularised when festivals can be celebrated with pomp Again, there is

1172 VK p 219

1173 KA IX 14-54

1174 SA XLIII 52. 1175 VK pp 491-92 1176 VK pp 91-2

348

AGAMAS AND SOUTH INDIAN VAISNAVISM

the need to offer a ceremonial bath every day to God. This can. not be done without much inconvenience So an image called the Snapanabera is intended for the purpose. The Dhruva and Utsava beras have ablutions generally once a week on a fixed day of on specific occasions, The Snapanabera is also called Tirthabera and is taken for immersion in the sacred waters of a tank or river or sea when the annual or any other festival concludes, the occasion being called avabrtha An image called Kautukabera or Karmabera is Installed for which offerings of flowers, (arcana) are made daily. Lastly, it is necessary to have a Balibera which is to be taken round for making offerings at fixed places in the temple.

The Valkhanasa kind of worship, at it is now in practice, does not keep the distinction between the Utsava and Kautuka beras The offerings (arcana) are made direct to the Mulabera and Kautukabera 1177

The Pañcaratra mode of worship has a Sayanabera, used to show God as taking rest at night at the end of the routine of dally worship. The Vaikhanasa mode permits the Snapana or Bali bera to be used for this purpose. Some Pōñcarātia texts speak of a Tirthabera as the sixth idol used on specific occasions.

It is hard to understand how and why the present practice arose of keeping only four or three beras in the temples Including the major ones. It is found that one of the beras like the Snapana is used to serve the purposes of another which was perhaps not made or lost in course of time no strong justification for keeping both the beras as suggested In certain texts The

There seems to be Tirtha and Snapana reference in the

1177 Vide

ध्रुव कौतुकसंयुक्तमर्थनम् ।

JK p. 77.

AGAMAS AND TEMPLES

349

Vişoaksena-samhita 1178 to Karma, Nitya and Tarunalaya is also vague, unless some kind of justification is to be offered for keeping them

There are rules which prescribe the size of each bera, the metals out of which they are to be made and the methods and times of worship Among them, the Dhruvabera is also called the Mulabera, as it represents figuratively the root out of which a tree is evolved, in which the Utsava-bera represents the flower and the other three the leaves. The utmost significance is therefore given to the installation of the Dhruva-bera There are certain postures like Sthiti, Asana, Sayana and others for this 1179 Specific ornaments and weapons are required to adorn these idols

In the making of these idols, the materials will have to be examined and selected, so as to bring prosperity for the maker, the priest and the people of the locality also Artistic form Is to be achieved while making the image. God, however, takes the form which the maker or the priest or the devotee eagerly prays to God to take up

Vide.

farargentenà farà ammmarafagà |

geri afani favoì: azaaqàgai | Harga: difandi gadcaanfąfu: ||

तामर्चयेत्तां ardtai xoàai aĦai fafaraùa ! व्रणमेतां ।

fauzoqreagireg arda zucfqoftq ||

SS VI. 22

1178

VISS X 82-83

Vişnudharma, CVI. 16.

1179

Yanarüdha, that is, ‘stationed in a vehicle’ is one of the posturos.

Vide AnuuddhaS XII 1, VK. p. 92.

350

AGAMAS AND SOUTH INDIAN VAISNAVISM

The idols are to be installed in specific places with elaborate preparations of materials using the particular mantras enjoined In the Agama texts for each deity and for each bera The kind of grains to be used for preparing the food offerings, the quantity of the Ingredients, the kind of flowers to be culled for offering to God, the materials to be brought for each pitcher (kalasa) whose number varies according to the occasions and which are used for ablution (snapana) of the idol and the number of offerings to be made to suit the occasions are all dealt with

in these texts.

To house the idols, the sanctum sanctorum is to be built with enclosures of varying number, quadrangles, courtyards and halls with towers with specified numbers of storeys. Rules are laid down differently in different texts for installing the gods who form the retinue of the principal deity in particular enclosures

Worship done to the idol is stated in the Vaikhānasa 1180 texts to be of two kinds, Santika and Paustika, the former bringing about the removal of evils of all people, while the latter is conducive to their welfare.

Worship of God is called yajña which suggests that it is Vedic in character. It is of two kinds. worship in the temple and worship at home. Worship in the temple is extolled to be the best. It will not stop, even if the priest who performs it passes away It is conducive to the welfare and prosperity of the people of the locality This classification is also called

1180. KA 14 205b, Pañcarātra also has them, Vide JS. XIV 76b.

AGAMAS AND TEMPLES

351

svärtha and parärtha 1181 The former corresponds to worship done in the house and the latter to that done in the temple.

The Vatkhanasa text called Vasadhikāra offers another classification into pure and mixed The former is that which is done in the house by one who observes all the forty sacraments prescribed in the Vaskhānasa-kalpasūtras. The Idol to be worshipped must be installed in the house and the worshipper must perform homa dally in the fire, and he should not perform worship in the temple. The worship done in the temple for others’ sake, following strictly the procedure laid down in the Agamas, is of the mixed kind

The

As to who is qualified to perform worship, there is difference of opinion between the Pancarätra and Vaikhanasa Agamas former prescribes the qualification for all people without distinction of caste and sex It is based only on two grounds, namely, pañca-samskāra aad specific initiation One becomes eligible for the latter only after getting qualified by the former. Some of the texts actually mention that women are eligible for initiation,1182 All are qualified only for offering worship in the

1181 This classification is not actually stated in the Vaikhānasa texts though it is implied Cf KA ch 38, SA ch 81 The Pañoarātra has specific references

Cf

Vide

earef garsfá Amarsåg queing I

Ananda-samhitā, III 5

गृहदीपवत् ।

qcref: gdaca: earefeg gedrag i उत्कृष्टः परशब्दोऽयमर्थो मोक्षादिलक्षण:

TS XXI 508,

1182 That pañcasamskāra is quite essential to do service to God is explicitly conveyed in Pär$ xv 959-973 The kinds of initiation which vary with the individuals are treated in JS xv 4-6, xvi 34-61a, xvii, ParS v 8 10, IS xx, SS xix Cf PārS. iv. 1 8 See JS. ch. 16, PauS xxx 136b-189

Also

feaq, qgangatur: &ēgngqeigar: 1 यदि तानि शिष्यत्वे गृहीयात् कृपया गुरु. ॥

Visvamitra S III 27.

352

AGAMAS AND SOUTH INDIAN VAISNAVIŠM

house, while Brahmins alone are eligible to worship the delty in the temple 1183 In some texts, it is stated that only those who are descendants of Kasyapa, Aupagāyana, Bharadvāja, Mauñjyāyana and Sandilya have the primary qualification,1184 while others have the qualification in the secondary sense.

According to the Vaikhanasa Agama, only those who, by birth, belong to the Varkhanasa sutra, are eligible to worship in temples Investiture with the sacred thread (upanayana) is the only qualification, which only Brahmins can have Others are forbidden from having this right, whatever be their caste or sex If such persons touch the idol, even by accident, expiatory rites have to be performed 1185

The person,

who is to attend to worship, is called *ācārya’ in th’s system Besides being a follower of the Vaikhānasa-sūtra, he must be a householder with a wife and children Study of the Vedas and training in the performance of Srauta rites and expiatory rites, diligence in discharging his duties and, above all, abiding devotion to Visnu, mark him as competent for the work in the temple In addition to atten ling to his work in the temple, he must also offer worship to God in his house 1186

The Pañcaratra system prescribes certain qualifications. The person, who is to offer worship to God in the temple, is

1183

Vide

quefaaṁ syfâar genigheta). I

PaS carya I. 8

1184 Sandilya and the other four sages who received the Pañcaratra training from him have primary authority to do worship IS xxı 511, PaS v 3b, 4a, Spr$ xxiv 144-146

1185 SA XXVII 1 3 10 15, lxxviii, JK xx1 511,

XXXVII

3

pp 467-9, KA xxvII

1188. SA. xxvi 10-15, KA 1. 22b-25, VK pp 5-6

VK.

AGAMAS AND TEMPLES

353

here also called ‘äcārya". He must be competent in the practice of mantras, following the tradition both in theory and practice He must be in a position to offer clarifications on the issues raised by pupils without referring to the texts

Actuated

by selflessness, he offers training and guidance to the pupils. If need be, he gives assistance even to those who are not his students He never deceives any one, not even the ignorant1187 Adequate physical and mental strength 1188 is expected in him. He must be only a Brahmin He must avoid loose talk and lead a virtuous life 1189 He may be a brahmacārın, grhastha or vānaprastha,1190 but never a sannyasın 1191 He may be a vatu (less than sixteen years old),1192 a young man, of middle age or old.

The Pañcarātra Āgama speaks also of the qualifications for the pupils who are said be of four kinda,1193 Samayın, Putraka, Sādhaka and Ācārya. Samayins get merely initiated, but do not learn the doctrines of the system and so are not fit to worship God 1194 Those who become sons, as it were, to those who Initiate them, are of the second kind,1195 Sadhakas are those

1187 JS XVIII 48-62

1188

LT XXI 30b-36, Purusottama-S II 3-7

1189 AhS. XX 1-7, SS VII 22-23

1190 SKS Indra, IX

1191 PaS III 24 1-25a

1192 Vide

aqfq qtsumeafg agfteafuataà ·

1193 SKS Brahma,V-118.

1194 Ibid

120

1$

1195 Ibid

ASV-45

PaS III, 24, 15b.354

AGADAS AND SOUTH INDIAN VAISNAVISH

who understand the nature of the system and become devoted to offer worship to God.1196 Acaryas have the competence to expound the mantras and the texts and could conduct the sacra- ments to the pupils 1197 The Acarya, who is mentioned bere, is a pupil at first and then becomes a preceptor 1198 All these are fit to get Initiation.

The pupil must have amiable qualities, be able to receive and retain what is taught to him and live according to the tradition with faith in God 1199 Initiation is open to any caste and even women are eligible, if they get their husbands" permission 1200

The process of initiation gets an elaborate treatment. Several tests are to be conducted to find out whether the pupil will remain true to what he is taught He must have abiding falth In the Sattuata system. The period of test is one year 1201

Initiation is called Dīksā, which word is explained as denoting that which cuts away all miseries and karma and reveals

1196 SKS Brahma, V 122

1197 Ibid

贾膏

124 A code of conduct for the last two is laid down here Ibid 126-135 For an elaborate account, see JS Xvi of PauS I 14-21

1198 LT xli 8 elaborately elsewhere SKA or any other text

This classification is stated to have been treated It is not cloar whether this is a reference to JS. or

1199 AhS xx, 8-10, SKS Brahma, V. 130-135,

1200. LT xx1, 37-41, IS v11, 25-27

1201, Ahs. xx. 11b-14a.

AGAMAS AND TEMPLES

355

reality in full.1202 It destroys all impurities and brings to the pupil supreme bliss 1203

Initiation is twofold according to the economic condition of the pup!! A well-to-do candidate gets it done on an elaborate scale. For one who is not well off, homa is done in the fire with seeds of sesamum, for the penniless oral Instruction 1204 is enough. No one who makes a request for it may be denied.1205 There is another classification into ordinary and special Mantras are merely used in the former kind which admits of three further subdivisions, condensed, normal and elaborate 1206 The special kind is fivefold The Samayins and youngsters whose hearts are set on Visnu get the first kind. The second is open to maldens and Putrakas. The third is prescribed for the Sadhakas who wish to obtain moksa. The Acāryas must adopt the fourth to attain sayujya. Women are eligible for the last kind 1207

1202 The initial letter ‘di’ in the word is derived from the root ‘do’, meaning to cut

12:3 Vide

यद् द्यति क्लेशकर्मादीनी क्षयत्यखिलं पदम् । क्षपयित्वा मलं सर्व ददाति च पर पदम् । दीक्षेति तेन तत्त्वज्ञैर्वण्यते वेदपारगैः ||

LT LI Bb 6

दीयन्ते सिद्धयः सर्वाः क्षीयन्ते ग्रन्थयोऽप्यतः । दीक्षात्वमेवं दीक्षायाः धर्माधर्महृदात्मनः ॥

द्यति संसारमखिलं तेन दीक्षेति भव्यते !

1204 JS xvi 4b-6

1205

Ibid. 7-10a,

1206 Ibid 54-55

1207 Ibtd. 58b-6la.

VS x 2.

SPRS. xvi 19a.

356

AGAMAS AND SOUTH INDIAN VAISNAVISM

The pupil must be pure and free from temptations. A samhāranyasa is done by the preceptor on the body of the pupil In order to get rid of the impurities there belonging to prakrti. The body then becomes pure when the teacher does śrstinyā‹a there. This is followed by sthitinyasa when the mantra is taught which does not leave the pupil on any account 1208 The preceptor does this at first on his body so as to make himself mantramaya and then he does this on the body of the pupil.1209

The mantra is then raught to the pupll which he is to practise with faith and diligence 1210 To do this, he has to undertake japa, homa, tarpana, abhişeka and viprabhojana, All these are collectvely called Purascarana, 1211

There is yet another division of initiation as gross, subtle, and absolute All the three are called mantradikṣā 1212 for which the pupil must have got himself qualified in the practice of mantras. Thereupon, the adept will give initiation in the principles (lattoa). The entire process 19 highly intricate to understand 1213 The pupil will have to occupy the maṇḍalas, especially, the cakrābja-mandala. At the end, he gets the ritualistic ablution which gets a very elaborate description 1214

1208, SKS Brahma, ix 12-14a

1209 AhS xx 26b-4la

1210 Ibid xx

1211 Vide

जपहोम तर्पणं चाभिषेको विप्रभोजनम् । पञ्चाङ्गोपासनं लोके पुरश्चरणमुच्यते ॥

Mantrakaumudi cited in Acārendu, p 122

For a rigorous practice of these, see LT. xxiv 35-44, LII.

1212, LT xlı 32

1213. Ibid. XLI 9-66; JS. XLI XVIII,

1214, JS XVIII.

AGAMAS AND TEMPLES

357

It is thus found that all are qualified for initiation. In this eontext, it is worth considering what the word kṛtalaksana means in a passage already cited from the Mahabharata.1215 It means those who have the ‘mark’ This mark’ (annot be getting initiated, but something else by which one getung it becomes eligible to do worship to God This mark may be that which is made on the shoulder blades of the pupil by the teacher with the heated symbols of the conch and discus. It may be the urdhoapundra. Anyway, both these show the wearer of them as a Vaisnava Ancient texts 1216 declare these as easential for doing worship to God

Some of the later Samhitas 1217 mention the sacrament of pañcasamskāra as Included under Initiation, calling it a dîkṣā. Ancient texts, however, do not refer to this. Though it is necessary to qualify a person for worshipping God, it is not initiation, nor can it be considered a qualification for a priest to offer worship in a temple,1218

He

The acarya is one of the four kinds of adepts for dīksā is virtually the director for giving guidance to those who participate in the installation ceremonies Thus, he is not an ordinary priest The duciples, assistants and arcakas work under his direction He must therefore be well-versed in the theory and practice of the Agamic works Including that relating to the building of the temples.

1215 Vide

ब्राह्मणैः क्षत्रियैर्वैश्यैः शूद्रैश्च कृतलक्षणैः । अवनीयश्च सेव्यश्च नित्ययुक्तैः स्वकर्मसु ॥

1216. Cf SR I & II

1217

Bhisma, LXVI 39.

IS XXI 283b-826, Spr$ XVI 109-137, Parāśarasaṁhitā, IV 148. Viṣṇutīlaka. IV 188-189.

1218, Pās, III. I 17-19; SA. XXVII, VK p. 6,

358

AGAMAS AND SOUTH INDIAN VAISNAVISM

The act of worship is conceived in the Agamas as yāga 1219 The Pañcaratra bas specific rules laid down for this. The Vaskhanasa follows the rules laid down in the Vaikhanasakalpa- sutras. The cakrābjamandala is to be used for the performance of the rituals, which are classified into seven kinds :-yāga, stoma, mahāyāga, adhoara, sava, kratu and haristoma What precedes in this order is of less importance than what follows it. These are to be performed respectively by the Samayin, Diksıta, Cakravartin, Abhisikta, Guru, Acārya and Bhagavān 1220

The Agamas are concerned also with the well-being of the people. This is evidenced from the directions contained in them for laying down the roads in the villages where the temples are to be constructed.1221 The Aparajitaprecha, Silparatna, Kasyapa-sılpasūtra, Tantra-samuccaya, and many others treat, among other topics, temple-building with architectural details and other allied topics However, what they contain do not accord well with the Agamic treatment in all details Several methods could have been utilised by the Agama texis to serve their purposes They are not actually concerned with the details of construction, materials and measurement They are interested primarily in maintaining the ritualistic aspect in the building programmes Architectural detalls are therefore not fully available in the texts

An individual or a group of persons or a rich landlord or a king is referred to as yajamāna or bhakta if he takes the initiative

1219

Vide

1220

1221

मानसेन तु यागेन ततो विष्णुं सार्थयेत् ॥

JS. XII lb

SKS Indra, IV. Cf NaradiyaS X 16-20, XI, 17-20

PauS. II, III, PāS III, 1-7, KapiñjalaS, VI-IX, KA. II, SA. II- VÌ, VK. I-V

AGAMAS AND TEMPLES

359

by providing the means for the building of a temple. Any one cannot become a yajamāna,1222

Under the director, artisans have to work. They are referred to by the words, rathakāra”, “ Silpın’, ‘sthapati’ and

’ taksaka". Among them, the Silpin works as a liaison agent between the director or the acarya and the yaramana. The qualifications of these are stated in texts like S’ilparatna,1223

A mantra is

Mantras play a significant role in the Agamas sound with which one associates oneself in the belief that it would protect thim. It protects from all dangers one who knows its secret 1224 Since the mantra emanates from sound, and sound arises from Brahman, the mantra should denote God alone. The pupil who receives the mantra from the preceptor should practise the ritual performance called puraścarana This is to be done on the bank of a great river, or in a temple or a forest or a place which is out of public sight Full effects cannot be achieved unless the aspirant repeats the mantra a specific number of times 1225

There are many kinds of mantras For instance, tāraka is a mantra which saves the devotre from worldly suffering. It is with reference to a male deity. But it is called tārikā when it refers to a female deity. There are others such as anutāra, anutārikā,

1222 PuS III 15b-17a

Vide-rikumāra’s, Silparatna, I 29-41

1223

1124

Vide

gaangfaangs andi gâîta à aa: 1

ददते पदमात्मीयं तस्मान्मन्त्रः प्रकीर्तितः ॥

參

JS XIII-203 PārS VI-100, IS. III-79.

1125 It must be repeated four lakhs of umes. Vide -Mahodadhi

quoted in the Acarendu, p. 134,

360

AGAMAS AND SOUTH INDIAN VAISNAVISM

anga and upangas Praṇava, vyāhriis, gāyātrī, tāra (tārika) and anulāra (anutārika) are held to be five Vaisnava mantras 1226

The Pañcaratra Agama adopts Vedic and Tänirska maniras 1227 The Vaikhānasa enjoins the use of those taken from the Vedas only The name

or names of the deltles with appropriate epithets are also used during worship 1228 These are also treated at times as mantras 1229 Mautras are classified as Saumya, Agneya and Saumyagneya 1220 The letters, which constitute them, have their own presiding deities, 1231 Another way of classifying them is as Vaidika, Tântrika and Vaıdıka-täntrika 1232 The second kind is meant for tbose who get loltlated according to the Pañcaratra system 1233 Specific mantras are enjoined with reference to the various delties 1234

The ground or site where the temple is to be erected, requires to be tested from the colour of the mud and availability

1226 They are Pranava, Şadaksara, Astāksara, Dvādas ākṣara and Jitante Mantra

1227 The list of Vedic mantras is contained in LT translation, p 391, ISS pp 441-2, VisvamitraS pp 297-301, $prS LVIII-LXIV, LT transla- tion pp 392-398, Krıyākaıravacandrikā, pp 326-352

1228

LT XXXIII, VK pp 296-299, KA pp 187-188 1229 KA XV 28, 29, VK p 221, 230-232,

Vide

rea tuer cant get a fagà aea ar¤¤eŃ àcorará gelfa i

1230 SKS Siva, II 1

1231. LT XX, AhS XVII 4-37

1232 SKS R$1 V 37-40a

1233 Ibid V 39a, 40a, IX 10a, cf VS, XXIX 46-47a

1234. LT. Translation, pp. 392-398, VK. pp. 258-258

VKD 2

AGAMAS AND TEMPLES

361

offerings are to be made before this A procession is also required to be held

of water,1235 Some selection is made 1236 according to some texts.1237 propitinted,1238

The Vastupurusa is also to be

Plans for the formation of villages are found in the Agamas 1239 The village or town should be the prototype of the temple 1240 Preliminary ceremonies called Garbhanyasa are to be observed at the site 1241 The temple of Visnu must

be erected at the centre of the locality 1242 Other deities should have their due place.1243 The qualifications of the arcakas

1236 PaS III 1 19a-39, KapıйjalaŠ, VII 1-11, PauS XLVII 1-61; VS XII, 1-36, VışnutilakaS, VI 1-21, VK p 6, SA II, KA, II 1-91; JK, XIII

1236

1237

Pas III 1 40-47,

Sprs V 9

1238 More than the Agama texts, the Silpaestra works contain clear directions for this Aparajitap, cché, LII-LV, Késyapaviloadāstra II & III, Mānesāra, VII 253-89, VK pp 12-18, SS XXIV 291, Pas III 27 5-20, V 1 48-55, JS XVI 103, Kapuljalas VIII 10, VS, XII 49

1239 Several types are mentioned VK pop 9-1, KA II 64-72, PAS III 2 1-16, KaptijalaS IX, JK XVII This is dealt with in greater detail in the Manasära IX & X For further details, see H Daniel Smith, pp 16-20

1340

Pas III 2 21b-27

1241 Ibid III 2 17-27, Kapijalas XII 98. JS X 351, KA V 25b-33b, SA X 1-44a,

1242 Pas III 2 29, of KapınjalaS IX 15-17a, 23-30

1243. Pas III 3 33b-6la Subrahmanya, by which name Skanda iS known in Tamil Nadu and Sasta known as Aiyanar are assigned spacific places Ibid. III 2.35b, 4lb The influence of the Tamul language is found in the use of the word ‘mālıkāyām’, Ibid. III. 2. 58b, 52b. KapiйjalaS IX 34-41, VK p 8.

ASV. 46

362

AGAMAS AND SOUTH INDIAN VAISNAVISM

are stated,1244 and provision is

residence, 1245

to be made for their

The ground is to be ploughed, and seeds are to be sown to test, from their sproutings, the quality of the soil 1248 Mantras are to be recited as enjoined 1247 Images of some deities are to be placed in some fixed places as enjoined in the Agama texts. 1248

The structure of the temples must vary according to the capacity of the yajamana The temple built by a rich man must be larger when compared to that built by a person of middle Income. The structure should be such as to display the six paths (sad adhvānah) inrough its varlous portions.1249 The number of enclosures must be five 1250 While the Sriprašna and Vimānārcanakalba mention seven,1281 the Naradiya 1252 mentions only three. The corners of the ramparts must have on them the

1244 PaS III 2 61b-66a, Here is mentioned the particular kind of arcaka to worship a particular deity It is curious to note that a bhagavata should himself worship Durga Vide

दुर्गा संपूजयेदेवीं सदा भागवतः स्वयम्.

1215

Pas III 2 66b-73, VK p 12

Ibid 65a

1246 Ib’d III. 3, SprS V, KaprijalaS, VIII, VS VI 67-85, VK III, SA V, Kasyapa ģilpasāstra, 1, Minasāra V

1247 Pars III, 39-40a, VK p 4. SA V 26-27a, KA II 40-54, 58

1248 Pas III 9 12-62, Vis väritraS XXI. SA IX. H Daniel Smith’s comments on pp 142-43 are of great interest

1249 SS XIX, PauS, XXX 4la, 203-5, VisvamitraS IX, Naradıya5 IX SprS XXIV, XXVI

1250 Manasara recommends five prākāras in a temple, XXX 5-7 Cf Kāŝyapasılpasāästra ch 43, Silparatne, I 40, Visnutilaka, VI. 320b-327, Pas III 10 2-4a

1251. Sprs ch 10, VK ch 19

1252, NaradıyaS, XIV, 18.

AGAMAS AND TEMPLES

363

Image of a llon or Garude, 1253 Various mardapas are required to be constructed such as ästhānamandapa, kitchen, clothes store, dhanalaya, granary, yägamandapa, kalyanamandapa and so on 1264 Specific directions are given for keeping the retinue of God ins de ceriain cncicsures 1255 Regaiding towers, some tux’s decle that each enclosure should have a lower in each direction,1256 some speak of the height of the towers 1257 The Coors should, besides offering security. be beautiful and symmetrical. They must have the painted figures of gods. 1258

the

The temple that is constructed is taken to represent the body of man. The sanctum sanctorum represents the head, sukanäs: 1259 which is next to it is the neck, the ardhamandapa represents the chest and shoulders, and the prakaras the thighs and knecs and the tower the feel The significance lies lo God’s awelling in the devotee. The parts of the vimāna such as adhisthana, pada prastara and others refer to the limbs of God W. o is ensorined in the sanctum sanctorum Garbhagrha, Ardha- mandapa Makāmandapa, Snānamandapa, Alankaramandapa and

1253

Vide

eqitera ererat fact nes ea at i acqdıq: aqeda saarik: gæfaa: 11

Pas II 10-11

1254 1S XXXIV 19b-21, NaradiyaS, XIV 24-32, MarkandeyaS, II. 11, SprS X

1256 Pas III 10 94-1448, IS 164-188, xv 380-50,

VSS XXXIV

1256 VIS XXX 19

VS x

л, Pars x1 31 337, Kapı,alus xn

J

80, S4 x 1, K1, 1, VK ch

1257

VK X

1258 Pars x, For details on the materials used for making the icons, pedestals and iconometry,

Iconography

1259 Vide Silparatna, xxxv.

see H, Daniel Smith, Vaisnava364

AGAMAS AND SOUTH INDIAN VAISNAVISM

Sabhamandapa represent the Muladhāra, Svadhisthana and other cakras in the body. The seven präkāras represent the seven constituents (dhātu); fluid, blood, flesh, marrow, bone, sinew and virile fluld; or matter, intellect, ego, subtle elements, organs of sense and ciements 1260 The five prākāras way refer to the five sheaths, namely, anna, präna, manas, vijñāna aid anarda. The three prakaras 1epresent the sell, matter and body The dhuajasthambha is a pillar of dharma

It represents the

Brahmanadi with Ida and Pingala on both sides

Installation of the Idols is to be carried out after the temple Is constructed.

It is explained that through this God remains there to shower His favours to His devotees 1261 It is of five kinds, each yieldarg different results. The number of idols to be installed is generally five, The Vaikhanasa names these as dhruva, kautuka, utsava, bali and snapana,1262 The Päñcarātra Ilsts five or six idol-dhruva, utsava, balı tilha and fayana with snapana sometimes making the sixth,1283 Sometimes they are known by other names müla, karma, niya, mahotsava,

1280. Cr

बायनादिभूतीहङ्कारमहव्यकरूपतः । यः सप्तावरणीतस्तु परस्तात्प्रकृतेरपि ॥

Diviyasîricarita, 1 15,

fayagueret a or glaðla dildar i

Paus xx (Vun 18a.

1282 SKS Bralima vi PärS, xy 4-14a, VS, xv 2. VA p 218 1263 Vide

safat stegaraf a gerataf að¶ = कर्मार्वा वोमनाथच व बल्यर्थार्वा तथैव च araåtdfaqqıaf carotzarder at i

afàmı: og faxtasar: qaragent aữa ! प्रतिमा

Pas i 19 lb, Of, SprS. xiv. 2, IS, xvi: 238b-239a.

AGAMAS AND TEMPLES

365

snapana and tarunalaya,1264 Idols are said to be of three kinds according to their postures-standing, reclining or sitting in the first, secord and third storeys respectively, as in the temples at Tulkottivür, Madurai, Ultramcior and Param civara- vinnagaram at Kancipuram 1265

For the installation ceremony a hall is to be built for performing homa this is the yagasala. The sacred fires vary according to the deities to be installed Ahavaniya, anvāhārya, gārhapatya, āvasathya and sabhya are the five fires according to the Vaikhanasa

The Pañcarātra mentions eight fires: ähavaniys, daksına, garhapatya aubāsana, sabhya, kavyāda, vaidyuta and badaba 1266 Mantras are prescribed for doing particular homas to individual deities 1267 The idole are to be kept immersed in water or milk or pañcagaoya or lying on a costly bed. This process is called adhiväsa 1268 In the meanwhile, God’s presence is invoked in jars filled with consecrated water. The Idols are then taken out and carried behind the arcakas who go in advance bearing the jars of consecrated water to the inner shrine where the dhruvabera is already stationed The idols are kept In the places assigned to them They are all sprinkled with the waters beginning with the dhruvabera which becomes veritably

1264. VSS. x 82-83, AniruddhaS zu 19b-20

1268 KA V 74-83 Of Pas III 15-16 for other pstures-

1266. (1) VK pp 215,233, 256-8, 5.xxx 1320, KÃ vị 12537,14372 (11) SKS Šiva I. 18-30 From other sources, the fires are held to be of twentyseven kinds Vide Vidhanapārijāta cited in the Vacaspatya, I p 50.

1267 LT xlv-xlvin, VIS x-x111, SA. xxx. 36-53; KA XXX, 115-129.

1268

VK p 210 KA VI 94-103 p. 320, LT. lix, 68-73, Par$ pp. 121-124

VK XIX, XX

Of note on this in LT translation KA v11 686-80, ParS, xv 212-221

366

AGAMAS AND SOUTH INDIAN VAISNAVISM

God Himself 1269 Nyasa is then done on the other idols (differently for each), and the process is repeated 1270 The other idols get consecrated with the power of the dhruvabera 1271

During this ceremony, the four vyuha deitles of the

Pañcaratra or the four deities or five otras of the Varkhanasa and all delilea forming the retinue of the Lord are also installed in fixed places and homa offered to them 1272 The installation of five idols is elaborately treated,

The dhruva bera must be black In colour,1273 It is said that this colour is the original one and is the source of other colours 1274 Ine utsava idol and the balibera must not be made

1209

Vide

ada zarfgrener eftfacit: qcaA(787: ||

917 excd qaqragafkatftag i

SA xxx: 62b-83a.

Cf Pas 111 27 90-102, 18 xvu 126b-127a, 406b-444, VS xvi 6. 47 JK lxiv, Ibid. p 99, Visnutilaka, vi 451-452 Kapiñjalas X1

162-166,

1270 PAS III 28 65-72 Cf Visnutailaka, VI Nyāsa is also to be done on the idol Vide

यथा देहे तथा देवे न्यासं कुर्याद्विवक्षणः ।

SKS Brahma 17 70b

1271 Of LT translation, p 325, Pars xx It is of five kinds. (SKS Brahma, vi 114-118a, VS xv) or of seven kinds according to the mantras, (PaS xix 1 2) For details, see PaS 11 28 34-37, 80-64

1272 SA XXXVII VK pp 245-8 Cf pancaviras în KA, xxx 40-133 For parivaradevatas, KA vi VK xxxiv SS IX, X, XI, PAS, 111 29

12/3. SA XXI, 6-10.

1274. Vide

aufarnft alarmıfą.5418 sqıza: || श्यामवर्ण हरे रूपं तस्माच्छ्रेष्ठतमं विदुः ।

Ibid xx1 2b-3a Cf VK p.

AGAMAS AND TEMPLES

367

of stone or wood 1275 There are rules which enjoin the measurements of the pedestal and figure of each bera in proportion to one another and to that of the dhruva-bera 1276

standing

The dhrvoa-bera may have three postures, (sthānaka), sitting (asana) and lying (soyana) The utsava bera must normally be of the standing posture, and rarely in the sitting posture, irrespective of the posture of the dhruva bera 1277 The Varkhanasa texts classify the idols into four kinds, yoga, vīra, bhīma and abhicārika, and lay down their postures and the weapons they should hold 1278 As a general principle,1279 the Idols of their temples have sankha and cakra in the two hands, a left hand in katıhasta pose and a right hand with varamudrā, offering boons This is the case with Sri Srinivasa In the Tirumalai bills Io some templ s 1280 adopting the same Agama, the right hand has the abhaya pose, granting security, and in some others, 1281 the club adorns the right hand The club is to be a weapon only in the case of a posture 1282 and is not reckoned as a general one The club is indispensable for

1275 VK p149

1276 SA ch XVIII 23, KA VI 1-33 VK ch versions are given according to the postures Vide Pas . 12, 15, 19

XX111 Different Spy S ch, XI-XIV

Some of them are found in the

307-311

1277 Pas 11 95: SA ch xx lxvin temple at Tiruvallıkkeni, Madras city Cf VS x

1278 VK ch 19 KA v. 76 mentions viraha in the place of abhiçārıka The last is dropped in SA, xx 19 Of Vinutilaka, vi. 412b-424

1279

Vide,

चतुर्भुजः शङ्खचक्रधरो कत्र्यवलम्वितहस्तः ।

VK p 502, Cf KA, xxx. SA XX

1280. Tirukkoyılūr and Parameśvaravin pagaram,

1281 At Tiruvallıkkeni, the utsava idol has a goad and not a gada See Penya Tirumozhi, II 3 1

1282 The viraha posture must have gada. KA V 77 VK refers to this p 96

368

AGAMAS AND SOUTH INDIAN VAISNAVISM

an idol according to the Pañcaratra, and the abhayahasta Is equally essential. But in some temples1283 of the Pancarätra kind, the club is absent and the figure is identical with that in the Vaskhanasa temples It seems that the mode of worship should have changed from Pañcaratra to Vaskhanasa and vice-versa during the 17th century when the idols were removed to plices of safety to save them from the Muslim forces which attacked south India.

The Pañcaratra Agama attaches importance to the oyuha concept and speaks of the installation of these deitles 1284 Five mārtis and vīras are required to be installed according to the Varkhanasa Agama,1285 However, they do not appear to have been installed as such la the temples nor are they found to receive daily worship.1288 Besides, both the Agamas enjoin the Installation of the vibhava forms of God. But there also, only some get represented such as Narasimha, Rama and Krsna in temples where the principal deities are other than these.

The Vaikhanasa Agama in particular enjolas the installation of Matsya and Kürma avatāras in villages, the sea-shore, forests and bille There must be no kautuka imige for the dhruva bera of these, 1287

Some vibhava forms are of more than one type Varaha is of three klods-Adivaräha, who rescu-1 the earth from the nether regions and whose face only should be that of the boar, as at Srimuspam near Chidambaram, Pralaya-varaha who saved the

1288. Tirumohür, Pavazhavannan at Kañci

1284 VIS XI XIX XXXV

1285 SA. XXXVIII VK. KA VI, XXX.

1286 Tirunaraiyur now called Nacciyar Koil, Tirumalırucolaı,

1287. SA, VIII. 155.

AGAMAS AND TEMPLES

369

people at the time of the cosmic deluge; Yajna-varaha who killed the demon Hiranyāksa who had been destroying sacrifices or yajñas.

Girlja and Sthunaja are two forms of Narasimha. The former represents the Lord’s descent to the earth on the representations of the gods about their sufferings at the hands of the demon, Hiranyakasıpu After killing the demon, He stayed in forests on the hills His wrath was appeased by the prayers of the gods. Sthūņaja’ is Narasimha as He burst out from a pillar to attack the demon Sometimes three more kinds are mentioned Sudarsana-narasimha is seated in the discuss and also holding a discus in each of His four hands. Laksmi-narasimha has Laksmi seated on His lap Patala- narasimha is seated on Garuda There is one reference to form seated on Adisesa and known as Yanaka-narasimha.

Trivikrama has three forms. In one, He has eight arms with the left foot raised to the height of the head In another, the left foot is raised to the height of the navel. The third form shows the left foot raised to the height of the forehead. Krsna also has many forms-Navonitanata (dancing with butter in hands), Parthasarathi (as charloteer of Arjuna) and Kāliya- mardana (killing the venomous serpent, Kaliya) He is also known with four arms The Idol of Vasudeva may be of two kinds-divine (divya) and human (mānusa) The former has four hands of the Vaikhānasa kind, while the latter is two-handed.

After installation, worship is to be done to the deltles every day at regular intervals 1228 The arcaka should attend to

1288 Prātah (morning), madhyāhnah (noon), säyähnah (evening), pradosah (twilight), and ardharatrah are the six divisions of the day when worship is offered in the temples In some shrines, it may be only thrice, twice or only once. Vide SprS XXVIII. 8,

ASV-47

370

AGAMAS AND SOUTH INDIAN VAISNAVISM

the morning duties, which include sandhya and homa,1289 after wearing ardhuapundra.1290 He must approach the guardians of the gates, bow to them, take their permission and enter the shrine. After prostration, he must seek permission to worship God with the aupacārika, sāmsparsika and abhyavā harika materials he has procured. One must then undertake bhū to suddhi Through this process, the gross body will be burnt up by the vital airs. He will then feel himself to have been flooded by the water issuing forth from the big toe of God. Then he is to create a new body for himself out of pure sattva by uttering the pañcopanışanmantra 1291

With the pure body he must meditate upon Kurma, the earth, the milky ocean and others which represent the powers that support the universe. He is to build a boundary around himself With the kavaca-mantra and then have anganya sa and karanyāsa The mantras which he utters while doing this make him purified and enable him to feel at one with God. Then he is to worship God mentally, which is called Antaryäga, Mānasıka yäga and Hrdyaga. The object of meditation must be Laksminarayana adorned with conch, discus and club The offerings must be made with the materials procured mentally The Purusasūkta, Pranava, Sadaksara, Astakṣara and Dvādas aksara should be

1289 ALS XXVIII 3-10a

1290 Vide

होमपूजादिसमये सायं प्रातः समाहितः । zɛigugurì fanì xàsgaì a araur ||

चान्यथा

This is taken,rom Bodhayana For details, see SR pp 61-65, KA. XXXVIII 21-30.

1291 ABS XXVII 21-28 LT ch 35 Those who worship the deity must stand or sit to the right side of the deity.

Vide:

देवस्य दक्षिणे पार्श्वे आसने तु समाविशेत् ।

AniruddhaS, XVI, 23a,

AGAMAS AND TEMPLRS

371

recited during worship. Homa is to be performed in the fire of the triangular form of the fire-altar which is kindled by the fire of his sentience. The procedure is the same AS In external worship 1292

The external form of worship is to be undertaken after arranging for the vessels, materials and other requisites. Vaidika and Tantrika mantras, mandalas etc. (according to the Agama) are required to be made use of here. Vinayaka is to be worshipped at the outset,1293 There are six stages which mark this mode of worship, namely, Mantra sana, Snānāsana, Alajkārāsana, Bhojyāsana, Mantrāsana and Paryańkāsana. Al the first stage, one has to offer oneself and one’s belongings to God.1294 During the second stage, dance, music and recitation of mantras have to be performed during the holy bath given to the idol.1295 Sandal paste, flowers and other offerings are to be made during this stage. Incense bas to be burnt and offered to God Apart from dance and music, auspicious songs must be sung, 1296

In this context, it is to be noted that the present-day practice of offering mantrapuspa is based on this mandate in the Agamas The offering according to current usage includes the reeltation of the initial mantras of the four Vedas, to be followed

1292 LT XXXVI JS XII, PauS XXVI 26-43, IS II, PārS V,

1293

1294

LT XXXVII 85

Vide

greìsé à anara agarfeqftar: 1

प्रेष्यं प्रशाधि कर्तव्ये मां नियुङ्क्ष्व हिते सदा ॥

PaS IV 3 140

1295

AhS XXVIII 49b There is no reference here to the recitation

of the Upanisad and Purusasükta which is now in practice,

1296 Ibid. XXVIII, 57, LT. XXXIX, 24b.

372

AGAMAS AND SOUTH INDIAN VAISNAVISH

by upanisadic passages glorifying Narayana and the Aṣtakṣara- mantra Passages are then recited from the Rāmāyaṇa, Mahabharata, Viṣṇupurana and other sacred texts. Portions from select stanzas from the Nalayira-divyaprabandha and the Stotraratna of Yamuna and other Acāryas are then to be recited. The Vaikhanasa texts do not enjoin the recitation of the Nalayira-dıoyaprabandha, but the Pañcaratra works refer to the singing of passages composed in bhāsā, meaning ’non-Sanskrit languages • 1297 Some texts actually refer to the Azhvārs’ compositions which are to be sung,1288

One is that

Two features are worth noting in this context the Agama texts do not speak of the recitation of the Vedic passages on this occasion In all probability, during the period after Yamuna and perhaps Rāmānuja, too, the system should have been evolved, so as to give due place for all passages which are held to be eulogistic (stuti) of God. Commencing from the Vedas, these include the Tamil prabandhas and also the stotras of Yamuna and other ācāryas 1299 Another feature that is striking is that the Agamas state that the arcaka must recite many maniras 1300 during worship, which include the Purușasūkta, Jstante stotra and others. The practice, which obtains now, is the recitation of all these by others as well who are qualified

1297 IS. XI. 36, 37, XIII 220, 225, SprS XL 34, XLII 116

1298 Vide,

ageenefasıarai gfast egfaganią | द्रमिडों स्तुतिमुत्तमाम् । गापयेद्वैष्णवस्त्र नैवाद्यान्ते दिने दिने ॥

IS XIII, 246.

1299 AhS XXVIII 57b

Mantratah arcayet may suggest the recitation

of mantrapuspa which is now in practice

पूजकः स्वयमेव श्रावयेत् ।

VK, p. 319 Cf Pār$ XV, 353,

AGAMAS AND TEMPLES

373

and trained for it. This practice is also to be noted during snäna when not only the Purusasukta and Upanisads, but also passages from the compositions of Perlyāzhvār (Viṣnucitta) are recited by all those assembled in the temple. Such a practice could be taken to have been Introduced about 1000 A D or even later during the period of Rāmānuja. It is worth noting here that the Nityagrantha of Ramanuja and that of Stiranga- nārāyaṇārya do not make specific mention of this practice.1301

This stage is followed by Bhojyäsana in which food prepara- tions are to be offered These are called havis and are to be sanctified by the astra mantra Surabhimudra must be shown and then the havis offered to God To compensate any lapse in the offerings, mātrā, a special preparation made of rice, is to be offered Mantrāsana recurs again whe fruits and betels are offered The Lord is also to be adored with dance and music 1302

Here again, a practice, not mentioned in the Agamas, has come into vogue in temples A few passages from the compositions of Gɔda (Ândal) and Visnucitia (Perlyāzhvär) are sung by way of prayer for continued service of this kind and as mangalāśāsana,1303 a sort of benediction for the Lord’s glory to continue for ever This is followed by a few Sanskrit passages glorifying the pattern of worship enjoined by

1301 The Nitya of Ramanuja and the Ārādhanakārıkā of Vangipurattu Nambi prescribe the procedure for offering worship The Vaisnava tradition is primarily based on the work of Rāmānuja

Vide

यतीन्द्रो दिन नित्योक्तक्रमेणैव यजेद्धरिम् ।

1302

IS IV 189-191, 230-232,

Prapannapārijāta, V 132.

1303 The idea of mangalāƒāsana is derived from the earnestness of the devotees to greet the Lord and hail His auspiciousness, thus wishing This for the continued availability of that vision and presence of the Lord seems to derive from a prayer of the same import addressed to Rudra. Vide RV II, 33 9 It has a full development in R. II, 25, 32b-37,374

AGAMAS AND SOUTH INDIAN VAISNAVISM

Rāmānuja A prayer is then offered for the glory of the holy Sriranga to prosper and grow This is followed by the singing of Vazhitirunamam which means greetings for the recital of the holy name of an ācārya and praying that he should continue for centuries The followers of the Vadakalal school of Vaisnavas sing in the context the Vāzhıtirunāmam of Vedantadesika and those of the Teńkalai school that of Mana vālamahāmuni These practices are all later developments, brought in under the influence of the Tamil hymns of the Azhvars The arcakas bave no part to play here.

The last is the Paryankāsana which consists in offering a bed where God could take rest The garlands and ornaments are removed lest they should cause inconvenience to Him

Where there are two

5

and tirtha-bera’, the

The dhruva and utsava

The six stages mentioned above together constitute the daily procedure for worship In a temple where there is more than one idol, these stages are to be taken to represent the worship offered to all the idols jointly Idols under the names, ‘snāna-bera former alone gets the stage of snänäsana beras get it on fixed days in a week and occasions like ekādasī, sravaṇa, amāvāsya and others Even here, the utsava bera gets it not always in the sanctum sanctorum, but in a specified place outside it Similarly, the Alankārāsana may also be outside the ioner shrine at different places according to Occasion Normally, the Bhojyasana is offered twice once in the noon and again early in the night The second Manträsana is twice a day, once in the noon and later in the night, following the Bhojyasana The Alankärāsana marks the last stage only in the night when the sayana bera receives worship

The six stages have therefore to be looked upon as marking the acts of worship offered to all the idols jointly on ordinary days with slight variations as the occasion demands when the utsava bera receives some of them. During all the stages, certain kinds of offerings like the arghya, padya and ācamaniya

AGAMAS AND TEMPLES

375

are offered and the dhupa and dipa In the second and third. The dipa is also offered in the last two stages 1304 The act of worship is to be undertaken at all stages with the use of the bell which is stated to be of the form of Sabdabrahman 1305

The Varkhanasa texts prescribe the method of worship on almost the same lines with some changes. A brahmacarin or grhastha is permitted to attend to the act of worship.1306 Worship of God is taken to be of two kinds, one of which relates to God as formless (nırākāra) and the other to God as having a form. Worship is offered to God on the ground as in homa, when no form is visualized, but His presence is also lavoked on the kusa seat. Formlessness also characterises His worship in water (as in a jar), in the heart and in the sun’s disc 1307

The five fires are to be used for doing homa when the five beras 1308 are to be worshipped and three fires (Iretägns) for

1304 Nīrājana with gbatacīpa is referred to in AniruddhaS XVII. 73-76

Vide

Of

And

पादान्तं भ्रामयेत्पात्रं शनकैः त्रिः प्रदक्षिणम् ।

दीपकुम्भं तु पाणिम्यामुध्दत

KA XIV 155a

frşrá z erfarngeza aftanftar i देवस्य दक्षिणं पादमारभ्येतरपश्चिमम् ॥ windeedatsgıfa !

Pārs XV 1015-16a, IS IV 214

It is also of three kinds Vide IS IV 200-201

1305

1308

PauS xxxiv 56b, for details about ghanta, see JS xii 197-221a.

SA xl 7, the brahmacarın is prohibited from doing worship PR p 150

1307. KA IX. 2b, 3a

1308 SA XXIV 4, only three are mentioned apart from the dhruva form, but VK p 218 mentions five.

376

AGAMAS AND SOUTH INDIAN VAISNAVISM

No bath is to be made to God are

the dhruva, bali and utsava beras, 1309 After performing sandhyā, brahmayajña and home in the fire, he is to commence the worship of God. He must clear off from the person of God the garlands etc., offered the day before and then start his work.1310 Four stages1311 of worship are alone stated explicitly, namely, snānāsana, alaṁkārāsana, mantrāsana and bhojyä sana Worship is to be offered in the morning, noon and night, offered in the night. The offerings that are classified as of four kinds, 1312 spṛśya, dṛsya, The number of personal services is given as 64, 55, 48, 42, 36, 34, 29 and 27, which are said to be of nine kinds.1313 In another context, It is said to be nine 1314 The use of a curtain is recommended while offering the daily worship so as to keep off those who revile the Vedas, heretics and degraded persons.1315

srãoya and bhojya.

After all the stages are completed or the second mantrāsana Is over, the areaka must prostrate himself before God.

This

1309

KÄ 1x 8. 9

Ibid. ix 47-49,

1311. JK Ixıx, lxx

1312

Ibid. lxx,

1313 Upacaras are of four kinds, namely, spršya, dpšya, śrävya and bhojya. Vide KA x, 35-40. See KA x for the nature of the upacaras The number of upacāras are given differently in the different texts VK (pp 290-1) states them to be 1, 2, 5, 8, 11, 13, 28, 29 and 32 They are 120, 64, 32 and 16 according to PaS IV, 6,32, 16 and 11 according to Vis xx. 209-226; and 64, 55, 48 42, 36, 34, 32, 29 and 27 in KA x, 2-4

1314. One of them is anumåne.

Vide JK p 110 where it is permitted

in the form अर्चनमेतद्गृहाणाम् ; also see SA, xlu 1-18a,

1316 SA x1 66-87

;

AGAMAS AND TEMPLES

7

prostration is of different kinds. The astange variety is described in Pancarātra : 1316 Mastişka, Samputa, Prabodhga. Pañcânga and Dandanga are the kinds of prostration according to the Vaikhānasa system. 1317

द्ध

Sudarsana has a separate Installation with specific mantras. * Cakra is the name given to this delty in the Vaikhdness system 1318 The Pancarätra system attaches much Importance to this delty who has a specific yantra for the preparation of which the Ahirbudhnyasamhita prescribes the rules. The yantra

1318. Prostration is said to be of the best kind when it is done with eight limbs.

Vide

ललाटोदरजान्वद्भियुगाप्रानगी करौ ।

भूमौ सन्धाय ममला वासुदेवमनुस्मरन् ॥

cited in PR p 132 from the Sankarsana comhita,

Another description is

उरला शिरसा वाचा ममला व कपोलतः । पद्धयां कराभ्यां जानुभ्यां प्रणामोऽष्टाङ्ग उच्यते ॥

1317. Vide

cited in PR. p. 139.

मस्तिष्कमिति विशेयो हृदयेऽञ्जलिलम्पुटः । संस्थसेसत्प्रणामस्तु सम्पुटः समुदाहृतः ॥ साञ्जलिर्नतकायस्य प्रहाङ्ग इति गीयते । पाणि व्यत्यस्य बध्यैव स्वस्तिबन्धनमेव वा ॥ पादाङ्गुलिभ्यां जानुभ्यां ललाटेनावनिं स्पृशेत् । पञ्चाङ्ग इति विज्ञेयः पञ्चाङ्गैः करणादधः ॥ अञ्जलिं सम्प्रसायैवं संयग्ध्यानपरायणः । भूम्यां च दण्डवच्छेते प्रणामो दण्ड उच्यते ||

1818. KA, x1, 160b-177,

ASV48

V… V. K. P. 284.

378

AGAMAS AND SOUTH INDIAN VAISNAVISH

may be written on birch bark also 1319 Like Vispu, Sudarsana too has his own retinue,1320

‘S’aṭhāri’ is the name given to the sandals of God fixed to a pedestal which is placed on the heads of the devotees when they visit the shrine and offer their prayers to God. It is quite possible that this was Instituted in the temples of Vişņu after the Tamil prabandhas were given importance. Sathakopa, also known as Nammazhvar, is the super-prapanna for all Vaisnavas, and it is felt that a Valspava must consider himself to be extremely blessed to have the sathari placed on his head by the arcaka Inasmuch as Sathakopa himself is known as Sathari Some of the Agamas refer to the installation of Sathari, calling it by the name of ‘pādukäpratisthā “.1321

In some Agama texts, the Azhvars and äcäryas are allowed Installation under the name, Bhaktabımba “.1322 Specific rules are prescribed to give them the forms appropriate to their birth, and install them in particular places like the prākāra, the outer quadrangle or separate shrines.

After the daily worship is over, evidently in the morning, the arcaka is to perform japa of the Important mantras, using

1319 AhS. ch 36, 37, 40, 44-46 48 & 49 Note the explanation of the name ‘Sudarfana’

प्रणतानां व भक्तानां यस्माच्च सुलभं सदा ॥ ददाति दर्शनं तेषां स्मृतं तस्मात्सुदर्शनम् ।

PauS, VIII 41b-42a

1320. Ahs xxxvi 49-51

1321. KA. XXXIV. 23-40a, Šāṇḍılya§. xviii. It is also called pādukā, SprS. xxxv. 53a.

1322. Ibid. XXXIV 40b-88, AniruddhaS. 34, VışnurahasyaS, xxv. HiranyagarbhaS. (43 slokas, chapter not numbered),

AGAMAS AND TIMPLES

879

beads for counting the number of times of repeating them.1428 Useful Information is given on the question of selecting the beads 1324

The flowers, fruits and food offered to God are stated to become unsuited for partaklog by devotees. Nirmalya is the name given to them.1325 The Agamas declare that these become defective by offering them to Visvaksena. This defect is removed by distributing It before ofering them Visvaksena 1326

Regarding the food preparations, there are aine kinds broadly classified as utlama, madhyama and adhama, each one having three subdivisions of the same kind. The economic status of those who administer the temple, the nature of the temple as soayamoyakta and the like and the occasion, all determine the nature of the food to be prepared and offered to God. Of these nine kinds, some have necessarily to be offered,

1323. SKS Brahma ix, 101-3, JS XIV 3-5 For akgaskira. the materials to prepare it and the way of using it, see JS xiv 5-18, PR, ch. 129-130

1324 LT xxxix 133-147

1326 SKS Šiva v 48b-49a

1328 Visvaksena 19 therefore called desāšana What is offered to him is thrown into water Vide LT xl. 84, it may be given to the cOW, SA xầu 106, VKD 286

Vide

यतो भगवदर्थेन त्यक्तं स्त्रचन्दनादिकम् । qmıęmaqai qıfa fasa«daqftvera » wa ga fàtà audìsufîte areaà: I सेव्यते तेन तत्तेषामुत्कर्षस्य कारणम् ॥

igama-prëminya, pp. 76-77.

380

AGAMAS AND SOUTH INDIAN VAISNAVISM

and they have no substitutes of a lower kind 1327 Another classification gives six kinds as pure cooked rice, other dishes, admixture of these, separate keeping of these, roots and fruits,1328

In order to obtala specific objectives, Sudarsana is to be propitlated The procedure is given differently for kings who seek to gain victory over the regions in particular directions 1329

Special worship is required to be undertaken on occasions which the Agamas enjoin. Doādasi, Amāvāsyā, Pūrṇimā, Sravana, Avatar adına (the day when the deity made His manifestation), the day on which the lunar asterism of the yajamāna falls, the Caitra and Tula Visu, Uttarāyaṇa and Dakşinayana, and the Sankrantis (the days when the sun enters divisions of the zodiac) are held to be the specific occasions when worship of particular kinds is to be offered to God. If the asterisms and tithis occupy ten näḍikäs on the next day, that day must be chosen for this worship and not the one when that asterism or tithi is not available at sunrise This worship must be undertaken on that day when the tithi is only for a very small part in the case of Ekadasi, Amāvāsyā and Doādas7,1330 The Vaikhänasa texts speak of Sravana, two Dvādasīs, Pūrnımā and Amäväsyn as Visnu dinas when special kinds of worship are required to be offered 1331 However, the practice obtaining in

1327 Offerings (havis) are of nine kinds Vide mon VK ch, 43, 54 cha 45, Vis xiv 113-150, KapíjalaS ch 18, NaradīyaS ch xii, Visnutativa ch, vi and Visnutantra ch lix

1328 SKS Siva v 52-53, ParS ch 18

1329 AhS ch 39

1330

Vide

परेद्युश्चेत् कलामात्र तदेव ग्राह्यम् |

1331. Vide

IS xu 78.

श्रवणं द्वादशी कृष्णे च द्वादशी तथा ॥ ÅMATEXTSQATATEar qðarfa fearfa «i fasgqzizarṁtfa stvarða guaà: 11

SA. xlvii, lb-2.

AGAMAS AND TEMPLES

381

most Visņu temples is generally to treat the monthly Sankranti, two Ekādasīs, Amāvāsyā, Pūrṇımā, Sravana and the asterism under which God manifested Himself in the particular shrine as special for worship which includes bath (snapana) and procession In the streets for the utsava Idol 1332 The utsava idol of Laksmi is taken 10 procession within the temple every Friday. Srījayantı, Srīrāmanavamı, Kṛttıkādīpa, Dīpāvatē, and some festivals peculiar to certain places like Gangavatarana 1333 of

· Padinettāmperukku (the flood on the 18th day ‘) which represents the celebration of the floods in Kaveri in July-August, are given special significance. Karsikadoādsī requires to be celebrated by having music sung in the Kaisika tune Oo this day (which falls in November-December) the Kaidika purāna 19 read in temples 1334

$

Any festival that is conducted annually or periodically temples, is called ‘utsava There are at least three ways in which the significance of this word is brought out The utsava is so called because it gives rise to delight and God is muck delighted by it.

Vide:

उत्सूते हर्षमिति च तस्मादेव महोत्सबः । महाप्रीतिर्येन उत्सवेन भविष्यति ॥

S’riprs, XXX, §.

1332

The number of days becomes five, if purnima and one ekādaŝī are left out Or Sravana is to be left out Otherwise, the number becomes seven If Purnima is left out, the number becomes Six Vide-SprS. XLVII 60-61 Yet the name Pañcaparva is used though without sufficient justification Ortaking Amä väsyä and Pūrnimā as one and the two Ekadetis as one, the name can be justified.

1333 SprS. XLII.

1334. AniruddhaS. XXIII. 86.

382

AGAHAS AND SOUTH INDIAN VAISNAVISH

The second explanation shows that je is called by that name because it is prominent, when compared to other occasions.

Vide:

geçûìså qammıgeanfenfa efteåår i

।

SA. LIV. 3a.

The third explanation takes the word ‘save’ In the sense of misery,1335 The festival is called ulsava, since misery is

removed through it.

Vide.

aa regszà 3:é fazfz: ageıcaq u

उन्नतः स लवो यस्मात् तस्मादुत्सव उच्यते ।

Pārs XVI. 2b, 3a. (Cf. IS X. 3).

Whatever be the explanation, that utsava provides the people of the locality with an occasion for spending their time with delight, forgetting their wonted discomforts and sufferings, is very evident wherever the annual fertivals of God are sonducted.

18

The Vaikhanasa Agama classifies the visas into three klods-Käloisava, Sraddhotsava and Naimittıkotsava 1336 The first-mentioned festival is conducted on specified occasions. The second is undertaken by an Individual who is inspired by faith and arranges for conducting it The last one requires an occasion like famine or drought or a condition requiring the propitiation of God.

The most important festival is to be conducted at least once in a year. In some temples, it is conducted more than

1338. This sense does not seem te be correct There is another definition which is acceptable. Vide

सबो यज्ञः समाज्ञातस्सर्वयज्ञ विशेषतः ।

SA LIV 2b

1388. Vide SA, LIV 3b, Ibid 4b-7 for details, as also VK p 338 and KA, XIV 9-11. They are also called aa, Nitya, Naimıttıka and Kamya Vide: IS, X. 4-10; Pars, XVI. 23.

AGAMAS AND TEMPLES

383

once 1337 There is no unanimity about the number of days during which the festival should be gone through The number is stated to be 15, 13, 11, 9, 7, 5, 3, 2 and one in the descending order, the first one being treated as the best 1338 According to some, the number in this order is 9, 7 and 1.1339 Still others give 21, 14 or 9 and 7 in the same order 1340 The festival is called mahotsava, a huge festival, and not Brahmotsava, as it is now called The fixing of the perlod or date for undertaking this is based on several factors The entire festival is treated as a sacrifice at the conclusion of which the participants bathe In a tank or river or sea. This bath is called avabrtha, which also is to mark the conclusion of the festival The festival is to commence on a day so as to have avabṛtha on the days of visu, ayana, birthday of the king, birthday of the acarya who conducts the installation, eccurrence of an eclipse, monthly asterism (which may mean the day having the asterism when God made His manifestation) or the five days belonging to Visnu.1341 The festivals conducted at present are arranged to have avabrtha on one of the days mentioned here In most of the prominent temples, 1342 the conclusion on the ninth day is the day with Sravana The festival is conducted normally for nine days and duration of more than this number is rare. 1343 It

1337 It is celebrated twice in a year in some temples as at Tiruvallār and four times in Srirangam

1338 SA LVI 64-68

1339 Ibid LVI 57-69, IS X 14

1340 KA XIV CĨ VK p 339 where the number of days is mentioned as nine, seven and five, JK (p 147) gives the number as 30, 25, 21, 15, 12, 9, 7, 5, 3 and one Cf SA LVI 83-89

1341, KA XIV. lb-2.

1342. Avabṛtha is had on the day with the Sʼravana constellation in temples like Tirumalai and Kañcı, VS. XX. 5b.

1343. It is held for 18 days in the temple at Mannarguḍı.884

AGAMAS AND SOUTH INDIAN VAISNAVISH

is also held that each day of the festival has a presiding deity,1044

Elaborate preparations are to be made for conducting the festival. Collection of the sacred mud (mytsangraha), and sowing the seeds of various grains (ankurārpaṇa) form the preliminary rites for the conduct of any festival Dhvajārohaṇa and dhvajävarohana are the two chlef items in the festival, the former marking the commencement and the latter the conclusion of the festival. The rite connected with the former is given in @ very detailed way, sometimes taking up one chapter of the text.1345 In order to announce the commencement of the festival each day, a Parasava 1346 shall blow the conch, sound next the big drum and sound thrice the kettle-drum with the left hand and thrice with the right hand.1347

The festival is conducted daily on all days both in the morning and evening. The deity is taken through the streets of the locality both in the morning and evening On both the occasions, homa is performed by the arcaka who undertakes the responsibility of attending to the festival Offerings are then made to the guardians of the quarters and also on the balipītha, the pedestal Intended for this and permanently built by the side of the dhvajasthambha. The Idol of Sudarsaga is then taken around the locality through the streets. This is intended to make the streets safe for the procession which is to follow.

1344 The names, Brahma, Arṣa, Raudra, Vasava, Saumya, Vaişpava, Sarvadaıvatya, Yamya and Varuna are given to the festivals conducted on nineįdays VK, LVI KA. XIV 54-66 Names are here given according to tithi also

1345. Vide PaS. IV 10, IS X 239-258; Pars ch. 16, AniruddhaS, ch. 20; Kapiñjala, ch. 22, NāradīyaS, XVIII; ViS. ch. 26, SA, ch. LVI.

1346. For a definition, see the Namalıħgānufäsane, III. 3. 210b.

1347, IS. XI. 38-30.

AGAMAS AND TEMPLES

385

Before the actual festival Commenesa Visvaksena is worshipped, as he is the leader of the army of God He is considered to be in charge of conducting the festival without Inconvenience to anyone and providing security for the festival, 1348

The utsava idol is taken in procession with those of Sri and Puştl on most of these days and without them on a few days. With the exception of the evening on the day when the deity 18 taken around the streets in the morning in the chariot, there is procession on all days both in the morning and the evening. There are specific vehicles (vahana) in which the idol is carried through the streets. There is no direct statement in the text prescribing the use of particular vehicles on particular days in either of the sessions, of course, with some exceptions.

The Pauskara, Jaya and Sattuata Samhitas do not treat the Mahotsava But, curiously enough, the Jaya contains additional Slokas in chapter I according to a manuscript which contains detailed information regarding the temple of God at Kañci aud the festival conducted thete annually in the Vaisakha month. It is correct as to the details now btaining in the temple However, these slokas could be taken to bave been deliberately interpolated with a view to present the greatness of this temple. Besides being considered as one of the three gems (ratna), the Jaya is very ancient and as such, should conform to the contents of the other two sambitas which do not refer to the celebration of the Mahotsava in the temples at Srirangam and Melkote, where these samhitas are followed. Besides, the ancient Agama texts do not appear to have concerned themselves with such festivals in t-mples

1348, Vide

nometrai ar qfåegafrant fant: 1

कालवैश्वानराख्या या

स एष द्विज

a qq fra ta: erfzaqda: nâfâ¤: 11

ASV -49

प्रकीर्तितः ॥

।

PauS XX. 54.

386

AGAMAS AND SOUTH INDIAN VAISNAVISM

The Paramesvara, 1349 Padma1350 and Isvara1351 Samhitas and Bbrgu’s Kriyādhikara1352 mention the vehicles for some of the sessions, while the Sriprasna and other Samhitas1353 give the entire list All the texts are agreed upon having the elephant and horse vehicles on the sixth and eighth day of the festival in the night The car festival is held on the ninth day when cürṇābhışıka, mṛgayā and avabṛtha are also held in most of the temples, while it is held on the seventh day in some temples 1354 Curṇabhiseka is bad on the sixth day there, and mrgaya and avabrtha on the ninth day The Isuara-samhita mentions the vehicles without specific reference to their being used in the morning or the evening. It is worth while noting two striking features. One is that Garuḍotsava is held in the night in many temples and in the morning in a few. It is held on the fifth day of the festival in the night or on the fourth day in the night in some temples like Srirangam In temples as in Kan 1 and Tiruvallikkeni, it is celebrated on the third day in the morning. Secondly, the car festival is fixed for the seventh day at Kañci, Melkote, Tiruvallikken! and other places. At Kani the huge car used to get back to its destination after passing through the streets almost invariably after a delay of a few days; and in that case, the avabṛtha on the ninth duy used to get postponed. In general, it must be remarked that, except for the festivals on certain days, the pattern available in the prominent temples has influenced the system in others. The

1340 Pais XVII.

1350 PaS IV 17

1381. IS VII 280-410

1352

KA XIV,

1353 SprS XXXV 17-19, Aniruddha’s account is vague Purusottama (XXIV 75 6) mentions hamsa, sımha, Garuda and Šesa as the vehicles to be used on the first four days respectvoly, IS XI 260b-314 SprS. XXXV, 18-19,

1354, JS. I(Addl. 7, 151a), IS XI, 278b-311.

AQAMAS AND TEMPLES

387

Agamas offer only a broad outline of the conduct of the festival, leaving the laner details to be settled by the acarya (who must be well versed in the carya aspect of the Agama of the temple), according to the exigencies of the locality.

Interesting details are given for the conduct of the avahrtha. A special time and a general one are given for this, according as the temple is svayam vyakta (where God manifested Himself of His own accord, as at Srirangam), divya (cons clated by a god as at Kañci or Azhvar Tirunagari) saiddha (where Siddhas install.d the idol) or ärsa (installed by sages)1355 The tirthabera is to be offured spcowl worstup ard then taken to a holy tank or river where the ācārya must,stand in water reaching up to his navel, after sprinkling holy powder on the heads of devotees.

must plunge into the water along with the tirthabera All the devoices assembled there will have dip in that water at that time As an alternative, the snapana or bali bera could - tiken irsad of tirthabera The Vaikhānara Ãgama enjcing S. adana to be taken to the place for avabrtha, which is thercfo- called cakratirtha 1356 The plunge is to be taken thrice.1357

Een persons related to those who take a plunge get rid of their sins and become prosperous 1358

On the d, next to the avabrtha day, puspa vāga is performed in elaborate detail with profuse use of flowers 1359 This is now

1355 It may be midday or forenoon or the fore part of the night in shrines of the Svamyavyaktı kınd Vide IS XI 314-351

1356 The idol or di-cus could be used for Avabṛtha, JK LXI Both are mentioned in KA XIV 180 The Pancaratra texts also prescribe the discus

as an alterative to the tirthabera (Krıyakaıravacandrikā, p 226)

1357 Spr$ XXXVI 132

1358 Ibid 133

1359 PurusottamaS ch 25, Visnutantra, ch 55, VIS. XXVII 131- 133, KapıñjalaS ch 24, SKS Rs1, V It is of three kinds. Vide KA XIV. 203-232, VK pp. 359-351

388

AGAMAS AND SOUTH INDIAN VAISNAVISM

called doādas ārā dhana 1360 Care is to be beatowed on choosing the right kind of flowers and in conducting the festival at the specified time.1361

After dhuajavarohana, the utsava bera is to be taken to the sanctum sanctorum and placed near the dhruvabera

When the vehicle with the utsava-bera, well decorated with ornaments and flowers, is being carried through the streets, no one must stand on or sit in or occupy any portion of the vehicle. An exception is made in the case of the elephant vehicle on which the acārya is to sit behind the utsava idol with the goad In his hand. The arcaka may also sit in the front part of the vehicle 1362

As against this general rule, the acarya, according to another text, can sit in the front in all other vehicles as well 1363 Those who bear the vehicle through the streets must wear a coat and turban and be adorned with flowers and ornaments The acārya and arcaka also must wear a turban This practice has disappeared except in Srirangam in the case of the bearers of the vehicle and perhaps in Tirupati and Tirumalai where only one arcaka wears the turban. However, the acarya who occupies the elephant vehicle wears invariably a turban.

A significant feature of the procession when the ulsava Idol Is taken through the streets of the locality in the vehicle or without it, is the recitation of the Āzhvars’ compositions in its

1380 The Drädasākşaramantra is to be used, pūjā being repeated for each of the twelve syllables Since flowers are used, this is called Puspayaga Vide V. p 361.. For details, see Krijākairavacandrikā. p. 227.

1381

SKS Šiva ch 6

1362 KA XIV, 137-138.

1383. Ibid. XIV 139

AGAMAS AND TEMPLES

389

forefront, and the recitation of the Vedas behind the delty. The Agama makes a general statement about the use of the compositions in the bhāṣā, meaning a language other than Sanskrit, Some texts, however, mention that the best Veda composed in Tamil shall be sung in front.

Vide.

गायद्भिरमे देवस्य द्रामिड श्रुतिमुत्तमाम् ।

IS. XI. 236.

ऋग्यजुस्लामवेदांस्तु पठद्भिः पृष्ठत स्थितेः ।

Ibad XI. 231.

देवस्य पृष्ठभागे तु वैष्णवा वेदपाठकाः । ऋगदिभिश्चतुर्वेदैस्तोषयेयुर्जनार्दनम् ॥

Cf. KA CLX 160

S17 p. XXXIII 46

This practice must have been introduced after Nathamuni and should have formed part of the conduct of the festival during the time of Ramanuja. That this practice was disputed in the 14th century is evident from Vedantadesika’s successful effort in silencing the opponents and establishing it on firm grounds 1364

The Agamas do not make clear as to why the composition of the Azhvärs are to be sung in the forefront. An answer to this question is suggested in the following sloka ef Vedantadesika :-

कर्मब्रह्मात्मके शास्त्रे कौतस्कुतनिवर्तकान् । वन्दे हस्तिगिरीशस्य बीथीशोधक किङ्गरान् ॥

1364, Vaibhavaprakāšikā, 79, 80,

Rahasyatraya-sära, I. 2.

390

AGAMAS AND SOUTH INDIAN VAISKAVİSM

“I bow to those whose service consists in cleaning the streets of the Lord of Hastigirl, who keep off those that rabe the why and wherefore in the system which is concerned with karma and Brahman.

99

The systems of karma and Brahman refer to the Mimämsä and Vedanta systems There

are persons wao do not have bellef in either or both of these and who want to raise qoeiles as to the basis of every theory and . ctie sarctioned In those In Kanci, there were people who served God by cl.aning the streets through which the utsava Idul” was taken, They were not sweep r. whose honourable profession would, however, be pleasing to them, but cminent in silencing the objections raised by the captious critics They must be not only aware of the basis of the theories and practices enjoined in the two systems, but also practise what they firmly believed The service of cleaning the stros by these eminent scholars must have formed part of the coduct of the disciplined wise men (fistācāra) Cleaning of the strees in Kanci by these must have been undertaken before the procssion starts from the temple, that is, these prsons must be moving well in advance of the procession write the streets in Kanci’, but

The author does not the streets of the Lord of

Hastigin, which means that they belong to Him in the sense that the utsava idol should be taken in proc.sion through them. Some scholars take the word, vithisodhakakınkarān’ used in the plural, to denot Ã’rey

denot Ä’rey Rana uji, the prec pter of

Rānā Vedäntadesika 1365 Oth.rs take to mean som hr äcärva who attended to this work and who taught th Tirüvāymushi to Vedantadesika The cleaning of the s reets is sta ment the removal of the arguments of the opponents

d t

Q.ve

1385 The Sarasvadıni on RTS mentions Appillar, that is, Ätreya Ramanuja, the maternal uncle of Vedantadəsika as meant here by the word * vîthis odhakakımkarān It notes that some other Acarya of the author could also have been meant, p. 41.

AGAMAS AND TIMPLIS

391

This may be conceded. But it is also possible to offer another interpretation. Silencing the arguments of the opponents is already stated in the second quarter of this sloka, and so this could not have been meant by the act of cleaning the streets Again, It is not clear as to why the respectable person who cleaned the streets should have taught the Tiruvaymozhi in particular to Vedantadesika. Cleaning the streets could symbolically represent the purification of the streets and making them fit for God’s procession through them This purification is service (kainkarya) which may be mental, verbal or physical

All the three kinds are applicable here, but

It may preferably denote the verbal one 1366 suggested by the word (kautaskutanivartakān). This should then mean that these pious people recite some holy passages which cannot be the Vedas, as the reciters of them have to follow God in the procession. What they recite could not be simple stotras, but poems literary in formation and philosophical in import which could bear parity with the Vedas. Since the days of Na hamuni and Yamuna, the ubhayavedanta concept has been in vogue While one Vedanta is based on the Upanisads, the other is based on the Nalayıradıvyaprabandha. If the Vedas are to be recited behind the deity, the compositions of the Azhvars must be recited in front Like the Vedic mantras which have the power to cleanse anything of its Impurity and make it flawless, the songs of Azhvārs too should be deemed to have a similar power to make the streets free of all worldly Impurities and make them fit for the Lord to be carried through, Hence It would be appropriate to take the word ‘vithiŝodhakakimkarān’ in the sense of those who recite the compositions of the Azhars in front of the Lord Rightly enough, those who recite these compositions head the procession. The pipers and others who contribute to the music follow them. Such highly learned persons could not be mere sweepers. More cleaning the streets is not also meant here

1366. Tiruvāymozhi, II. 19, 11.

392

AGAMAS AND SOUTH INDIAN VAISNAVISM

Or, the recitation of the compositions of the Azhvars in the front may be explained in a different manner These compositions composed in Tamil do not get included in the Agamic rituals followed in the temple If there is a slip in the conduct of the ritualistic performance, samproksana is required to be done in the temple. If the Az xārs’ compositions are rot recited, there is no explatory rite ordained to atone for this The priests in the temple are not worried about it

Yet, these compositions have been offered a status equal to that of the Vedas in the conduct of dany worship and public festivals The ritual in the temple is not

the temple is not taken to get completed, if these compositions are not sung at the intervals that are assigned by the early Acaryas

the

If the Dwyaprabandha should have a place in temple worship, it is necessary to attend to it without disturbing the procedural detalls that hav. been in practice and followed In accordance with the prescriptions laid down Agamas, It is worth noting here that the recitition of the Vedas is always done behind the procession, that is, after the Delty This is the case even in the temples of Siva. When the heads of religious institutions are taken 10 procession around the streets in villages and towns, the Vedas are recited behind them So also when mahāprasādas are taken round the streets and also when the bridegroom starts for the bride’s house for marriage A time-honoured practice like this cannot be disturhed on any account. So the Vaisnava Acaryas chose to provide the reciters of the Prabandha with a separate place of honour in temple processions. To place them just behind the deity would amount to disturbing the hoary custom To place them behind the Veda reciters would mean that they are no better than bhajana- gosthis. The Prabandhas have been considered as Dravida Vedas, and so they were placed in front of the procession. Thus the Deity is taken in the procession which is led by the recitation of one Veda and followed by that of another.

AGAMAS AND TEMPLES

393

The three Vedas, the Ekayana recension of the Veda, the Saltvate and other samhitās are to be recited to the right of the Lord and the Itihasas and Puranas to His left during processions. Others, who are grammarians and logiclans, may also join the procession, 1387

There should be provision for good music at that time. The flute, vina and other instruments will be played upon. There will also be dancers 1368 All these are to provide attraction. The atmosphere must not be puritanic, severe and solemn. Even those who do not have much faith in God should be attracted to witness the procession. There may be people whose interest may lie only in the appreciation of music and dance. Some may like only to see the paraphernalia and the show. By witnessing these, they will have an occasion to have a look at God. This is enough for the spirit of the Agamas to provide for the conduct of the festivals.

Vide:

सन्दर्शनादकस्माच्च पुंसां सम्मूढचेतसाम् | ferai kagerai arftaarai đều fæ Faraar gyfan gaffaux u: 1 कुभावश्च कुहेतुश्च नास्तिकत्वं लयं व्रजेत् ॥

Paus. I 31-32.

After the return of the procession to the temple in each session, the four Vedas must be recited, to be followed by the recitation of the Tamil compositions of Āzhvārs. Then the stotras In Sanskrit and Tamil are to be sung in praise of the Lord. The practice that is now in vogue is to conclude the recitation of the Azhvars’ compositions at first and then that of the Vedas.

1367. IS. XI, 234.

1368. Ibid. XIII, 92, 93-127,

ASV 50394

AGAMAS AND SOUTH INDIAN VAISNAVISM

Among other festivals which last over many days, mention must be made of the Navaratri 1369 and Adhyayana festivals. The former is to be concluded on the navami in the ¿Ã¿vayūja month. It begins on the Amāvāsyā day. As the name denotes, It is primarily intended for Sri The Lord is to be taken on the horse vehicle on the ninth day to the vahni tree (also known as sami). 1370 Now this is held on the dasami called Vijayadasami The Adhyayana festival is also called the Margasirsa festival 1371 This is done for ten days before and after Sukla Ekadasi. Visvaksena and the idols of the devotees of the Lord are brought to the presence of God. They are all worshipped by the recitation of the Vedas, Tamil Prabandhas, stotras in Sanskrit, Prakṛta and Tamil. The Tamil prabandhas are called here as the compositions (gatha) of devotees, There is explicit reference to the Näläyiradivyaprabandha in

ageazfæzıarai gifust egfagama I गापयेद्वैष्णवै स्तत्रैवाद्यान्ते दिने दिने ।

IS XIII. 246

The idols of the Azhvars and acāryas (who are referred to by the general name, ‘bhakta ‘) are to be honoured on the occasion.

Vide:

amıè mmfararaj azará a amraża i

IS. XIII 245

Some Agama texts enjoin the celebration of festivals in every month.1372 No narmsttika or kāmya festival is to be celebrated for four months during the Lord’s yoganidra which concludes with the celebration of Utthāna ekādasz.

1369, NārāyaṇaS, XLIV.

1370. IS. XIII 91-146. SprS XLIV,

1371. Visnusiddhänta, XXXIII VasıṣthaS, XXII,

The

1372 KA XVIII Agrāyana IS XII 143 VK XLV. Sá, XLVI Pañcarātra texts do not mention any festival by the name of the month except Mārgajirşa-mahotsava, Certain festivals like Vasența-utsava are however mentioned.

AGAMAS AND TEMPLES

395

The Vasanta utsava is held generally for seven days, but for three days in some temples. During the day, the delty is served with proper attendance suited to the climatic conditions of the season, and there is procession in the evening within or without the temple. As in the annual festival, there are ankurārpaṇa, homa and other items. There is no dhvajārohana. On the seventh day in the evening the utsava Idol is carried through the streets on the horse vehicle and the festival Is concluded by avabrtha in a tank or river early in the night. The car festival or the Garuda vehicle is enjoined in some texts, but this does not sppear to be practised in any temple.1373

The birth-days of Sri Rama, Narasimha and Sri Krsna are celebrated when the idols of these deities are given bath and special worship is offered. Invariably, there is procession for the utsava idols of these deitles In particular, on the day following Sri Jayanti, there is a festival called Sikyotsava known as Uriyadi in Tamil 1374 The Agamas enjoin the celebrations of the birthdays of other vibhavas as well, but the present-day practice does not appear to attach much significance to them.1375

1373 PradyumnaS. XLIV, Visnutativa XXVII; SprS. XXXVIII. 24. The car festival is conducted in the temple at Tirumalai

1374 S’rijayanti in IS XIII, VIS ch XXX, PauS ch XLII; Sesasambită, ch 10 Śrīramanvami in Visnusiddhînte, ch 9, VIS ch, 29, Seşasamhita, ch 10

1375 Some of them have their birth days alone celebrated, For instance Matsya in Visnutantra, ch 14, VIS ch 11; VK ch 55; SA. ch 58, KA ch 11, Kürma in Šesasambitu, ch 6, Visnutantra, ch. 14, VS ch II, VK ch.57, KA th li It is of two kinds, JK ch 79, Variha in Sesasamhitä, ch. 8 Visnutantra, ch 15, VIS, ch. 11; VK, ch. 58; SA. ch.68, KA ch. 11. Narasimha in Šeşasamhita 4; Visputantra, ch. 15, VIS ch 11: VK ch.57, SA, ch 69; KA ch 11. Vamana and Trivikrama in Śesasambitä, ch, 8, VIS. ch. 11, VK. 57; SA. ch. 59; KA. ch. 11. Jamadagnya in VK ch 58, SA ch, 60, KA. ch 11, Kalkın în VK. ch. 69 ; SA. ch. 69, KA. ch 11. Rāma is represented with bow and arrows (siyudha) in KA, XI, 87b-93a, SA, LX, 18-23a, as having no weapons in

396

AGAMAS AND SOUTH INDIAN VAISNAVISM

The Dipolsava in the Karttika month is enjoined to be celebrated in the texts, and the practice bears testimony to It. However, there is some disparity in the Vaskhanasa and Pañcarātra regarding the proper date for the celebration of this festival, as also those of the birth-days of Sri Rama, Sri Krsna and Narasimha. Rules about the duration of the tithi and constellations concerned account for this difference.1376

On the day following the advent of the uttarayana (the observance of the winter solstice) on the Makara-sankranti day, there is a hunting festival in which the utsava idol is taken to a distant place Celebrations like the holy bath and others are gone through after which the Deity is brought back to the temple,1377

The floating festival is conducted in the cold season (Mägho and Phalguna months) for nine, seven, five, three days or one day, and the utsava idol is taken in the float normally in a tank for three or five or seven rounds This is celebrated with great pomp. The float is to be respected as Adisega and so all and sundry must not touch It or occupy It.1378 The ācārya, arcakas and the Vaisnavas who render service to the Deity and recite the

KA XI, 93a-95, SA LX 23a-26 Note the following remark in VK, about these descents of the Lord

मत्स्याद्यवताराणां रूपभेद एव शक्तिभेदो नैव भवेत् । azara ufaerátfa saifu fawnica emratą i प्रतिष्टादीनि सर्वाणि विष्णोरिव समाचरेत् ||

तस्मात्

Hayagriva, Kesava, Vaikuntha and several others are treated in the Hayasîrşa-samhită, VIS and others. Those of Rama and Krsna are treated In all the texts.

1376. IS ch. 13.

1377 Ibid XIII. 254.

1378, Vide

अन्ये तु न स्पृशेयुस्तं यस्तु शेषात्मकः प्लवः ।

IS, XII-133a.

AGAMAS AND TEMPLES

397

Vedas are the only persons permitted to occupy it. In the float a decorated quadrangle is constructed where the utsava idol with Sridevi and Bhudevi is placed. There is to be a different float to be occupied by those who play on musical instruments and the women dancers. 1379 This is not in general practice at the present day.

There are numerous other festivals like Dolotsava, Davanotsava. Kodai-utsava (summer festival) and others which are held each in some temples alone. Citrapurṇima, Padinettaṁ- perukku, Pallava-utsava, and others are peculiar to certain temples and to some areas only.

An Important festival other than these is that of the birth-day of an Azhvar or Acārya, conducted for ten days Io each case, the concluding session coinciding with the birth-day. It is only la certain temples that all of them have their birth- days celebrated for ten days, Normally, each has it in his place of birth. In other places, the celebration Is conducted at least for the birth-day. Among the Azhvars, Nammāzhvär and Andal have their celebrations for ten days in all temples. Rāmānuja’s birth-day is observed in every temple with great pomp. In many temples, the festival is conducted for all the ten days in honour of the birth-days of Vedantadesika and Manavāla mahāmuni. With the exception of some, the Azhvārs and ācāryas have worship with the recitation of the Vedas and Tamil compositions, all confined to the respective shrine Itself. On the last day, that is, the birthday, their idols are taken in procession through the streets with all the paraphernalia, as in the case of the Deity. In some temples, they are taken along with the Deity After the procession, they are worshipped along with the Deity whose honours are conferred on them, before they are taken to their own shrines 1380

1379 Ibid XII 110-136, Spr$ XXXIX.

1380. Visnutattvasamhită, ch, 13, 14, Visņutantra, ch. 14, KA. xxxiv, 49a-88 However, there is no mention here of the conduct of the festivals in honour of them.]

398

AGAMAS AND SOUTH INDIAN VAISNAVISM

During the procession through the streets, devotees from each house offer fruits like plantain, mango, coconut and others. The areaka has to offer them to the Lord without uttering any mantra, 1381 The devotees are to be shown God’s favour by placing the Sathari on their heads,1382 People who render service on these occasions, would get the fruit of performing a sacrifice. Special benefits are assured for those who participate in the car festival.1383 The Agamas have the unique distinction of liberalism by an open declaration that the touch of the untouchable on such occasions would not give rise to any defect or pollution.

Vide·

तस्मादस्पृश्यस्पर्श न दोषाय भवेत् ।

VK. p. 353.

The energy of all the people should be conserved and converged to bestow pointed attention on the conduct of the festival of God No other deity of the locality must have a festival during this period 1384

Snapana, giving an ablution to the Deity, forms an important part of the contents of the Āgamas It is of various kinds. Generally, it is given to the dhruvabera on a parucular day in a week and to the utsavabera on fixed occasions like Ekadasi. Amāvāsyā and Sravana and others. A special ball is required for the purpose. Small pitchers (kalasa) are to be made out of certain metals and materials and of prescribed dimensions. Certain kinds of precious stones and of grains are to be procured and put there. The number of pitchers varies according to the

1331 K4 xiv 145b-147.

1382 Sprs 35-53a

1383. Pas iv 11, IS x1 308.

1384, SA, Ivı, 95b-98a; VK, p. 382.

AGAMAS AND TEMPLES

399

occasion.1385 Sometimes one hundred and eight of them are required and rarely one thousand and eight. The particular spots, directions and method according to which they are to be placed, are detailed in many of the texts, 1386 For offering the bath, apart from pure water, pañcagavya, curds, milk, honey, and other Ilquds are required, and they are to be filled in pitchers kept in specified places Different mantras are given to sanctify the various substances mentioned above. These pitchers are to be honoured with arghya, pādya, ācamaniye, dhūpa, dipa, naivedya, ärätrika and other upacāras. Then, as per the prescribed method in the texts, the acārya must perform snapana to the delty to the chanting of the mantras enjoined to be used. There are to be short latervals between the use of a certain number of pitchers containing certain ingredients. During those intervals, the Delty must be offered some upācāres Including naivedya. The Agama texts refer to other kinds of snapana. Mahābhiseka is the name given to snapana conducted on an elaborate scale.1387 Worldly prosperity and the like are stated to accrue to those who undertake to conduct snapana of these kinds 1388

When the work of snapana is done to the Deity, the priest who attends to this work must himself take at first the holy water used for the purpose.1359 If this is not done, the work of

1385. Mandala, Nyāsa and Mudras play a prominent part in Snapane. Vide. LT ch 34, SKS Sıva, ch 8, PauS ch 14, IS ch 15, ParS. ch 21, VS. ch 26, Spr$. ch 27, KA ch 13, SA. ch 41-50 It 18 said to be of nine kinds Ibid ch. 52, VK. ch. 47-9, VisvamitraS. ch 19, JK ch 55-7.

1386 PāS IV.9, SA ch. 81, VisvamitraS ch.20 The formation of the Kalasas is given in charts, see Introduction to PārS pp.7-33.

1387. AhS. ch. 34; PāS. IV. 8,

1388, PāS. IV. 137-138, SA. XLIX, 3, 4.

1389, Vide.

तीर्थ

atef xu¤nsin: fada

पिबेत्

SA, Ixx, vin, 39a.

400

AGAMAS AND SOUTH INDIAN VAISNAVISH

snapana is considered as unfinished. 1390 He will then distribute that water to those assembled there on the occasion. The holy water will be given thrice to each one. The person who receives It, must take it without allowing even a drop to remain in the palm.1391 Those who take it must not wash their hands also, as it would then mean that the palm has become polluted through its touch with the lips The holy water can never become unboly. On the other hand, it purifies the lips and through them the entire body and the self there. The palm therefore becomes and remains pure.

The present-day custom of offering the holy water at first in the temple every day when the puja or snapana is done, to certain persons who are Acārya purusas and who have their rights to receive it so, without the priest partaking it, has no sanction in the Agamas.

The Arjita-seväs in the temple as those in Tirumalal are to be treated as coming under the kamya kind, 1392

Several shortcomings are bound to happen while attending to temple worship, preparations for temple-building, idol-making

1390. Vide:

faciteitsf ser¿ a qarà aftrata¤: || aqirar afgaràvat qura qar fg favor i अपीत्वा यदिवान्येभ्यो दद्यात् पूजा निष्फला |

1391. Vide

1392. Vide.

SprS. xxix 103b-104a.

æftef fæ fa: faðfærgaffaq |

SA. Ixxvut. 43a.

agui gaarafargfęgaraná 404 1 graatsgiga: #17: agferanong: I

TS. x, 8b-9a.

AGAMAS AND TEMPLES

401

and other items concerned with the temple. Hence the Agama texts have enjoined and expounded the rites of expiation in detail These acts are all the more necessary, because the people visit temples and worship God there Defects of commission and omission detract from the sanctified presence of God in the idols there. So much so, people who attend the temple cannot get the benefit for the r worship Hence the Agamas (the Vaikhānasa ir particular) contain many chapters on expiation (pray asciita) 1393

A very important kind of explatory rite is not’cd in the Paramesvara and Pādma Samhitas It is called Tularohana. For the lapses comautted by the ruling king he is to be weigned in a balance against gold The pieces of gold should be distributed among the deserving 1394

The practice of weighing a person against gold or silver or any other object may be anterior to the period when these samhitas came to include it as part of expiatory rites. This pracuce has been continuing even to the present day in some form or other, but act necessarily as per of expiation for the shortcomings in the conduct of temple worship

Among these rituals, the Pavitra is the most important and Is held to be of paramount significance in making amends for the lapses, derelictions and imperfections in the worship

1393

The earlier Pañcarātra texts have one chapter for expiation, but do not refer to any defect from the Vaikhānasa practices Vide -JS XXV, PauS XLIII, SKS Rs1-VIII Later texts prohibit the admixture of the two Agama traditions and also that of the Siddhantas of the Pañcarātra, Vide -PaS IV 18 & 19, Pār$ XIX, XXI & XXII IS, XIX, KapiñjalaS

XXXI. PurusottamaS XXX, VS XXV, VIS XXXIX, Sprs L The Vaikhānssa texts also display vehemence in condemning the Pāñcarātra mode of worship Besides, they give elaborate procedures Vide VK LXI-LXXVII, KA XX-XXVII, SA LXVI-LXXX, JK. LXL-CV. Kapijala$,

XXX11

1394

PārS, XX. Cf. Silappadikaram, XXVII 174-176 ASV -51

P

402

AGAMAS AND SOUTH INDIAN VAISNAVISM

throughout the year. 1395 & Pavsira s Is the name given to strings made up of smooth, fine and white threads, folded three or four times or more, prepared by maidens or women who are aged or widows. They have

They have to be purified with the astramantra They are to adorn the idol, pitchers, mandalas, the pit where úre is lit (agni kunda ) and other places 1396 The Lord is to be given a sacred bath and worshipped with all upacāras. Homa must be then performed. The Vedas must be recited and music played upon instruments. The ācārya will appeal to God to forgive him for all lapses in his service rendered through the

year 1397

The Brahmins, recluses, Vaikhānasas and others will attend and be suitably honoured at the end of the session which may last for three or seven days,

1395 7S xXx SS XIV PauS, xxx 34-36, IS XIV

Vide

संवत्सरकृत्याकृत्यदोषः समयपूर्वकः । नाशमायाति वै क्षिप्रं पवित्रारोपणाननु || पाति यस्मात्सदोष हि पतनात्परिरक्षति ।

Pas IV 14 259, 260a.

See VP 11 6 37-41 for expiation of a general kind Cf KA xXXI, VK lxxvin For a critical estimate, see H Daniel Smith Praya elita in the works of the Pañcarātrā gama ’ Brahmavidya, Vol xxx Parts 1-4

1398

Vide, PaS IV 14

1397

Vide

पवित्राख्यमादिष्ट वत्सर प्रति त्वया || तन्मयाकृतमध्यक्षमर्चितं यदनिर्मलम् क्रियायोगादसम्पूर्ण तन्मे निर्मलतां नय || ज्ञानतो वापि यथोक्तं न तु तन्मया । तत्सर्व पूर्णमेवास्तु सुतृप्तो भव सर्वदा ॥

Paus xxx 148b, 150,

AGAMAS AND TEMPLES

403

the last day being celebrated with pürnāhut: 1398 The frui te which accrue to the acārya, arcaka, the Vedic scholars and others who contribute to the successful execution of this in some way or other are stated to be according to their aptitudes and expectations 1399 The occasion for the conduct of this festival is only in the daksınāyana 1400

Acts of exputlon are varied according to the nature of the lapse and of the act itself On occasions, when impurity (@sauca) stains the arcaka, God cannot be worshipped by or through him Some arrangements are to be made to conduct the daily worship through others who are also qualified to attend to it After the period of pollution is over, homa must be performed in the fire and worship re-commenced 1401 The possible lapses and defects are classified under several heads, such as not doing the work of worship at the proper time, swerving from the correct path of good conduct, and so on,1402

In general, both the Agamas lay stress on the power of

So they prescribe not merely homa in the sacred fire on occasions,1403 but also japa of certain mantras, 1404 This

mantras

1398

Vide

aggdagd a gear qofaarfang 1 ¤¤vöဋd cað gafnargar ||

1399 Paus XXX 173-195

Ibid XXX 160 Cf ParS x 437-439

1400 JS xxi 5b-6 PauS XXX 8 KA mentions Margasırsa also as the period for this in XXX1 24-29 Cf VK pp 469-470

1401. Pau$ ××× 24-27, 211 SKS Røi VIII

1402 SKS R$1 vin 27-186, JS xxv 91, 92a, 112b, 114, 119-122, PiS XXX1x 1-22, 325-331, PauS, XXXII, KA XXIV VK. Ixvi.

1403 VK 1xx, KA xxix, SA 1XXX11, VIS XXX1x 17b, JS. xv. 161- 223, AhS xlvi-xlv, Pas, iv 12, 15. xxv, SKS Indra IV.

1404. Ahs, xx. 56, JS xiv, KA, XXXvi 63b-64a404

AGAMAS AND SOUTH INDIAN VAISNAVISM

practice is to be traced to the Smrti texts which are directly Inspired by the Kalpasūtras.

There is a certain discipline which one should observe while worshipping the Lord in the temple, 1405 One must not approach the temple riding a vehicle or wearing sandals or with a distracted mind.

Vide :

न यानपादुकारूढो न सोपानत्कपादभृत् ।

न विक्षिप्रमना भूत्वा संविशेद्भगवद्गृहम् ॥

SS. XXI.

Music, dance and discourses of a holy nature must not be stopped while they are in progress in the temple. One must not worship the Lord with his body covered with a clotb.

Vide:

वस्त्रेणाच्छाद्य देहं तु यो नरः प्रणमेत्तु माम् ।
वित्री च जायते मूर्खस्त्रीणि जन्मानि भामिनि ॥

{

Varahapurana, II

No one should spit in the temple On mus. not enter the shrine after having taken food as a nimantrila in a gräddha, Incoherent talk is to be avoided there.

Vide.

अनिवद्धप्रलापान ये कुर्वते मम संनिधौ ।

तेऽपि तित्तिरितां गत्वा जायन्ते जन्मपञ्चकम् ॥

Ibid.

1405

Varāhapurāna, ch 106 lists 32 apacāras but chapter 65 (in the printed text, identified by the editor of the Pañcaratṛaraksā (Adyar edn.) as dealing with this subject, does not treat it.

AGAMAS AND TEMPLES

405

Those who go away from the temple, ignoring the discourse that is held there would become deaf and dumb.

Vide⚫

कथायां कथ्यमानायां मन्दिरे में वरानने । अनाहत्य च ये यान्ति तेषां पापफलं शृणु ।

afacreg «faufa qo à seaq264 ||

भविष्यन्ति मूका जन्मपञ्चकम्

Ibid.

One should not stretch his legs and lie in the temple. The Lord should not be worshipped with the flowers intended for some other delty. One must not smell the flowers and food preparations which are intended for God This practice continues now also in a way, when they are taken by the assistants to the priests (parıcärakas) with the nose and mouth covered with a cloth. During festivals, one must not bathe feeling that he has become Impure by the touch of others.

Vide

gaà aigèaw a: arfa eosfugar I sepfer: fraceag qafa ach gana ||

क्षणात्

Ibid.

Remaining without bowing to the Lord during festivals and raising one hand while bowing constitute offences Lying down, taking food, wasteful talk, loud talk, purposeless argument, crying, shedding tears, quarrels, attacks on others and such other activities are forbidden in the temple. Censuring or extolling others, taking what is not offered to God, not offering fruits and other things which are then available, sitting down without the hind part touching the ground, reverential salutation of any person, silence before elders, self-praise and abuse of gods are deemed offences, 1406 Those who consider the idol as metal and the preceptor as a human being, go to hell.

1406. PR. pp. 134-135,

406

Vide :

AGAMAS AND SOUTH INDIAN VAISNAVISM

यो विष्णोः प्रतिमाकारे लोहभावं करोति च । यो गुरौ मानुषं भावमुभौ नरकपातिनौ ||

One should stand to the right of God and worship 1407

Although worship of God with devotion and uttering the name of God are recommended as the means for salvation, 1408 yet the arca form is strongly recommended for worship in the Agamas.1409 Even heinous crimes would not affect the person who commits them, if he were simply to have a look at the arcă form of God from foot to head

Vide.

आपीठान्मौलिपर्यन्तं पश्यतः पुरुषोत्तमम् । पातकान्याशु नश्यन्ति किं पुनस्तूपपातकम् ॥

Sandilya Smrts, 1189

1407

Vide

एव यथार्ह प्रणस्य स्थितश्च भगवतः पुरस्ताद्दक्षिणतोऽवस्थाय गुरुपरम्परया भगवन्तं शरणमुपगम्य

PR p 132

1408 Bhau 3 51

1409 KA 113, 14a

प्रतिमाराधनं समूर्त तच्छ्रेष्ठ यजमानाभावेऽप्यविच्छिन्नं भवति ।

Và p 5

आकारे तु कृता पूजा स्तुतिर्वा ध्यानमेव वा । विधिना शास्त्रइण्टेन देव एव कृते भवेत् ॥

भक्त्या परमयाकृष्टो देवदेवस्स योगिभिः । तेषामनुग्रहार्थाय रूपं भेजे चतुर्भुजम् । तस्मान्तेनैव रूपेण देवदेवं समर्चयेत्

Fars III 8100.