आगमे वैष्णवे विश्वासटिप्पन्यः

Every society has codes of ethics helpful to its well-being. The standards of good conduct and moral behaviour enjoined by them vary from individual to Individual and from one stratum of society to another All such codes and standards among the Hindus derive from the Vedas

Moral goodness is a question of behaviour 1410 Everlasting happiness is the goal of good conduct The lawbooks (Smplis) and the conduct of those steeped in Vedic traditions are also authoritative 1411 Moral behaviour is alone held to contribute to Individual progress and social welfare. Mere knowledge (even if it be philosophical or theological) can lead to no certain goal 1412

the

The ethical codes are supported and stabilised by religious traditions. Hence the religious colouring given by Hindus even to secular activities The epics and the pucanas have played a significant role in fashioning moral concepts-particularly the Mahabharata, the Visnudharmottara, the Visnupurana, Bhagavadgita and the Bhagavata With the exception of the Gita, these texts reveal acquaintance with the vyuha and sadgunya aspects of God, which are vital to the Pañcaratra. The influence of the Sattvata-dharma (which is developed in the Mahābhārata) may be traced to the books mentioned above.

1410 Vide

आचारलक्षणो aranceat af::

धर्मः

1411 MS II 6

1412

Vide

arandi a gafta deı

Mbh. Anušāsana CLXI 9

qucaqlar az qghurs: 1

छन्दांस्येनं मृत्युकाले त्यजन्ति

नीडं शकुन्ता इव जातपक्षाः ॥

This stanza is not found in the now available text.

Vasisthasmrti.

408

AGAMAS AND SOUTH INDIAN VAISNAVISH

Still, the wide and varied aspects of Valsnavism are so rich and complex as to deny any significant Agama influence on them.

Dependence on God in leading a virtuous life is stressed in all ancient works Thus no one has any real freedom God’s (Visņu’s) will creates and sustains the world and provides the people with security,1413 Uttering His namo even light-heartedly makes for happiness here and hereafter; no need to speak of devotion or dedication of all actiors to God bringing this about 1414 God is the friend of all, high or low 1415 His devolees never suffer.1416

Devotion is of various kiras according to physical and mental capacities, 1417 Its quality is determined by the spirit, and not by pomp or show The greatest of all activities is worship of God, and adoration of His devotees is still more worthy, for God is more pleased when His devotees receive

1413

Mhh Udyoga, lxvi 13-18, Ibid Anuŝasana, cxxliv 136,

V P I 17, 91, VI 5 80-82

VP I 17 91, Bh P VI 3 24

1415, VP I 19 37

1416 Vide

न मे भक्तः प्रणश्यति ।

1417

Bh G 1x, 31. Cf Mbh Anufāsanɔ, xcvi 48.

ufannefaat açò tata a ufffor:

तु तद्भक्तजनवात्सल्यं तत्पूजास्वनुमोदनम् तत्कथाश्रवणे भक्तिः स्वरनेत्राङ्गविक्रिया । तदनुस्मरणं नित्यं तदर्थे दम्भवर्जनम् || नित्यं तदेकशेषित्वं यच्च तन्नोपजीवति । afacefqardar ……..

KA. xxiv. 100-102 It is of nine kinds according to Bh P VII 5 23-24,

AGAMAS AND THE WAY OF LIFE

409

worship than when He does 1418 Prapatti is declared to be the surest means of attaining God 1419

The Kalpasūtras and Smrtis that deal with the social and religious aspects of life, explain also how health and purity can be ensured Bodhayana 1420 and others prescribe general rules for conduct and also give specific directions for the conduct of Valsnavas and the worship of God The Smrtis of Macu, 1421 Sandilya, 1422 Vasistha, 1423 Visnu 1424 and others are similar.

1419

मम मद्भक्तभक्तेषु प्रीतिरभ्यधिका भवेत् । तस्मात् मद्भकभकाश्च पूजनीया विशेषतः ।

Mbh. As vamedhika, CXVI, 23.

आराधनानां सर्वेषां विष्णोराराधनं परम् । तस्मात्परतरं प्रोकं तदीयाराधनं परम् ॥

Pädmottara, XXIX 81 Cf V. P III 7.20-34.

Bh P XI 12 15.

1420 Baudhāyana Grhya Sutras, II, 13

1421

MS 110, 11

1423

आपीढान्मौली पर्यन्तं पश्यतः पुरुषोत्तमम् | पातकान्याशु नश्यन्ति किं पुनस्तूपपातकान् । रूक्षाक्षराणि श्रण्यन्वै तथा भागवतेरितात् । प्रणामपूर्वकं क्षान्त्या यो वदेत् वैष्णवो हि सः ॥

Lingapurana, II. 4. 39-90.

अष्टमात् षोडशब्दादार्य चकादिभूषणम् । प्रतप्तैरङ्कनं पश्चात्सदा वा भूषर्ण स्त्रियः ||

cited as from Vasistha Smrt in SR p 54

Visnu Smrti, chs 66-67

1424

ASV-52

410

AGAMAS AND SOUTH INDIAN VAISNAVISM

The Agamas impact on Valsnavism seems to have become significant only from the time of Ramanuja. The earlier attitudes may perhaps be due to the Brahmasutra discussion on the validity of the Fancaratra and the stand of Sankara and Bhaskara that this Agama is unacceptable in part Yamuna’s rejoinder eased the position After Ramanuja incorporated their doctrines in bis Gadyatraya, they came to occupy a position of unquestioned authority. But the Agamas have not influenced Vaisnava tradition to such an extent as to make it conform extensively to their ideals and practices.

Ramanuja also wrote the Nitya on the way of worshipping God every day at home. It is based on the Pañcaratra. Though the Vaikhanasa also has prescribed a daily routine, it is intended only for the followers of the Vaikhanasa-sutras, 1425 Hence, following the lines laid down by Ramanuja, his immediate disciples, Srivatsāňkamistra and Sriranganarayana, brought forth their own manuals They were followed by Parasara- bhatta, Nañjiyar, Narayana-muni, Vedanta-desika, Varavara- muni and others. Works on ähnika were written by several writers in later periods.

The fivefold division of the daily routine (pañca kāla- prakriya) forms the basis of these works Till recently there were many Srivaisnavas who scrupulously carried out this routine. That is not the case now

The Indispensable qualification for being a Vaisnava is wearing the urdhoa-pundra The marks which Hindu men and women wear on their foreheads are known as pundras. They may be vertical (urdhua), horizontal (tiryak) or circular (vartula).

1425, PR. p 101.

AGAMAS AND THE WAY OF LIFE

411

The Vaisnava tradition enjoins the vertical varlety, on the authority of the Vedas. Vide:

qattique: gaumurfı facý ot wrufa at agrar i स्वरेण मन्त्रेण सदा हृदिस्थितं परात्परं यन्महतो महान्तम् ॥

Kathasakhā, cited in SR, p. 61.

The urdhva-pundra is claimed to keep away evil spirits 1426 It must be worn to ensure purity, while offering sandhya prayers, doing homa, worshipping God, studying the Vedas and such other religious

Otherwise, they will be futlle 1428

activities 1427

The material used for the pundra is white mud; 1420 sandal and some other things, recommended in different con- texts, are held to apply only to particular persons 1430 The white mud should be taken from only select spots like Srirangam, Venkatadrl, Srimusņam, Tirunarayanapuram, Vrsabhadri (Tirumalıruñsolai), banks of rivers, ant-hills, the areas where tulalsī grows and holy places 1431

The urdhoa-pundra has to start at the tip of the nose and rise upward in parallel columns with some space in between them, where a red or yellow vertical line is drawn with the help

1426 Vide PR p 54 citing ParamesṭhyaS Cf Pārs. III. 11, 10, 21; IS III 296-317

1427 SR p 64 citing from Parame‹thya and SKS Brahma Quotations from the latter are not found in the printed text

Vrddha-hārīta-smṛtı II 64-65, Cf SR p 68

1429 SR pp 68-69

1430 SR p 66 The SKS Brahma passage cited is not found in the printed text,

1431 Passages cited in SR, pp 68-69 Cf

समागतात् स्वप्नमुखेन विप्रपत्त्रयी परित्राणधुरीणवीक्षणात् । अवाप योगी निशि वेङ्कटेश्वरात् स मृत्तिकाकुण्डमकुण्डवैभवः ।

Divyasūricarita, III, 17.

412

AGAMAS AND SOUTH INDIAN VAISNAVISM

of a powder made of turmeric and other ingredients 1432 and called Sricurna”.

Several opinions are recorded about the shape of the ürdhoa-punḍra. It may be of the form of flame, the leaf of the bamboo, a flower bud and Visnu’s foot or feet and so on,1433 and each form is said to achieve a specifc purpose. But the practice among Srivaisnavas is to have it in the form of the divine foot or feet 1434 However, the two sects, Vadakalal and Tenkalal, have chosen to adopt slightly different forms of the pundra. As a rule, red-coloured Sricurna is worn by both, but some of the former use the yellow colour

Vedantadesika discusses an interesting question about the form of the pundra. On the idols of God in temples, the pundra is in the form of a flame He says that the same form should not be used by men, for whom the form is that of Hart- päda. If they try to imitate the Lord in this, will they seek to follow His example in other matters as well?

अन्यथा भगवदनुष्ठितगोपकन्योन्मादनस्वकुलविनाशनबुद्ध- समयप्रवर्तनादेरपि प्रसङ्गात् । अतो न स्वामिकृत सर्व भृत्येनाप्या- चरणीयम् । किं चालङ्करणरूपतया हि भगवतस्तद्धारणं; तत्र शोभैव यथा शोभाभिमानस्तथैव qìàa sarayàfa quaı qurfaaraæða gårátfa fè faxxaà ?

कुर्वन्तीति विरुध्यते

SR D 73

The number must be twelve including one in the forehead 1435 The others are to be put on specified parts of the body.1436

1432 KA XXXVIII 9 19-20 Cf SA LXV 126b

1433 KA XXXVII 9, 10, SR pp 72-73

1434 Vide

garfefafgazfuranfgézaraða भागवतैरुपादेयमिति स्थितम् ।

SR p 76,

SR. p. 73.

1438 Passages cited from various sources in SR, pp 73-75. Also see

KA, XXXVIII. 11-20, and IS, XI. 292-320.

AGAMAS AND THE WAY OF LIFE

413

There appears to be a somewhat weaker sanction for wearing only four. 1437 The Pañcaratra enjoins the uttering of the twelve names of Visnu, when putting them on, while the Vaikhānasa prescribes specific mantras instead 1438

Putting the urdhva pundra on the idols in the temples is authorised, as well as on wells, mantapas, horses, elephants and vehicles, on the vessels used for worship, flags and other objects belonging to the temple 1439 At the entrance to houses, the pundra used to be carved on doors or painted on a plank fixed to the top of the door Here there would be additional figures-of the discus on the right, the conch on the left, Garuda to the right of the discus and Hanuman to the left of the conch. In modern days, the wearing of the ūrdhva-pundra has practically disappeared among the younger generation

The practice of wearing the urdhva-pundra seems to be very ancient. Vedanta-desika in his Saccaritra-raksā gives profuse citations from Vedic texts like Katha-säkhā and Baudhāyana Kalpasūtras, purānas like the Matsya, Brahmāṇda, Mārkaṇdeya, Vasistha and Skanda, and Smrtis like Visnu smrti and Smrticandrikā. The two Agamas also advocated it. Vedanta-desika quotes from the Paramesvara, Paramesthi and Sanatkumara Samhitas, though many passages cited from the Brahma-rātra section of the last mentioned text are from three chapters which are now lost.

A fivefold initiation known as the panca-samskära is enjoined on all the Srivalsnivas without distinction of caste or sex. This sacr.ment is intended to fit one to dia charge one’s duties to

1437 Vide

grant wgfùaf qitar: egeaer fra 1

cited in SR p 76 from PārS.

1438 KA XXXV 11-18 SKS Brahma is cited in SR. p 74 But these passages are lost

1439, KA XXXVII, 24-27.414

AGAMAS AND SOUTH INDIAN VAISNAVISM

God and man Is consists of tāpa, punḍra nāman, mantra and ajya. 1440 It is also known as samāśrayana or resorting to (the preceptor as refuge ).

Tāpa (heating) refers to the marking of the left and right shoulder blades of the initiate with small heated pieces of metal of the form of the conch and the discus respectively Vedanta-desika quotes texts from the Vedas, the Pañcarātra and the purānas as authority for tapa. Two Vedic passages cited by him are given below.

दक्षिणे तु भुजे fart विभृयाद्वै सुदर्शनम् । सत्ये तु शङ्खं विभृयादिति ब्रह्मविदो विदुः ॥

(from Mahopanisad as in SR. p. 43)

(Those who have realised Brahman declare that the Brahmin must bear the discus on the right arm and the conch on the left.)

The second passage is:

प्र ते विष्णो अब्जवके पवित्रे जन्माम्बोधि तर्तवे चर्षणीन्द्राः मूले बाह्वोर्दधते

(Baskala Samhita as in SR p 93)

(O Visnu, the learned have on the upper part of their arms the sanctifying conch and discus in order to cross over the ocean of worldly existence ) .

Another Vedic text cited by Vedanta-desika declares. “He who bears on his body the mark of the beated discus of the omnipresent Visnu which gives security to the army of the

Vide ·

तापः पुण्ड्रस्तथा नाम मन्त्रो यागश्च पञ्चमः

JS XXI, 233.

AGAMAS AND THE WAY OF LIFE

415

gods, goes to the place which is devoid of misery, shaking off the sins-the place which the recluses who are without attachment, attain " It is as follous:

an faufà agar arfað

að tararafkaer ferunt: 1

e ofa and gítar faqu

garfa quaqt dtactor: 1

The word translated as on his body’ Is vapusä, the Instrumental form of vapus’ meaning “body”. There is nothing against taking it to mean “the upper part of the right arm which will be in consonance with other texts and hoary traditions Those who do not have their bodles marked by the heated discus cannot exhaust the karmas (L.e., effects of their past actions). which condition is a necessary preliminary

to salvation 1441

Another Vedic passage testifies to ancient sages bearing on their bodies the marks of all divine weapons:

gaàsa gumi:

fogreos arameadofa i

(quoted in SR. p 48 as from Bāşkala-saṁhitä)

The marks (lngas) mentioned here refer to those of discus, conch mace, sword and bow, the five weapons of Visnu. They are believed to have been worn on the right and left arms, the forehead, the head and the heart respectively. only the first two are worn

Now

Instead of marking the shoulders by tapa with the marks of discus and conch, mud and sandal paste are used for the purpose

1441 The passage with the word · vapusā is quoted in SR p 43 as from Rgveda-khila The text denying the exhaustion of karmas is RV. IX. 83, 1. CI, SR. p 43.

416

AGAMAS AND SOUTH INDIAN VAISNAVISM

by Vaisnavas belonging to schools other than that of Rāmānuja 1442 The scriptural text from the Rgueda-khila mentioned above states: bibharti vapusa abhstaptam This clearly

envisages tāpa.

Obviously, this sacrament is intended to purify the human body and render it fit for service to God. Fire is regarded 83 a more effective purifier than water 1443-particularly,

• fire

in the heated symbols of Visnu or His weapons. Such marks on the body render It fit for any religious act that the Vaisnava has to do for pleasing God

The ācārya officiating in this sacrament has been accused of cruelty. He hurts the body of the disciple only for a noble purpose. He must be likened to the surgeon who uses sharp instruments to operate on the patients. Parents again punish their children severely to induce them to be good, studious and industrious: this is done out of love 1444 Again, in certain regions branding is a remedy for evil or the means of winning good luck Certain diseases are treated in Saurastra by branding with a heated iron rod below the affected part of the body. In Mithila, the mother-in law and others apply the

1442

Vallabha’s system prescribes the use of sandal paste Pure mud is required to be used on the occasion of offering worship (Tattva- dīpa, II 242a)

1443 Vide

dulęci a afgu arua: gituka: 1

The potency of fire is thus set out

Uttara-rama-carita, 1 13b

grarfia: vâzoffo aæana zað var i

Bh, G IV. 37.

Sudarsana has the powers of the sun, the moon and fire. See Ahs. XXIV 1.

Atma-tattva-viveka p. 873

AGAMAS AND THE WAY OF LIFE

417

flame of a lamp to the knee of the newly wedded bride to ensure good fortune for her 1445

The law-books of Vrddha Harita, Sandilya and Vasistha and the Visnudharmottara enjoin this practice. Sändilya says that one’s utensils and cattle are to be given the marks of the conch and the discus 1446 Children are to be adorned on the fifth day after birth with ornaments having the symbols of conch and discus 1447

Those who oppose the sacrament of tāpa rely on a passage in a Srauta-sūtra which frowns on scars from wounds in the body caused in three ways. The three ways 1448 are taken to be through the bow-string, engaging in battles or involvement in scuffles in gambling Such activities must be regarded as forbidden or allowed only to the extent at which no scars are received or given. But they are claimed to refer to wearing the emblems of Brahma Vişnu or Rudra so as to cause scars. Such an interpretation is untenable: it goes against the authority of the Vedas, epics, Āgamas and the bulk of the Smrtis. The few Smrti texts quoted against the sacrament 1449 cannot avail

1445 Vide Srinivasācārya’s commentary on NP 414-415

1446 Pārs XV 962b-966a Cf SR p 52.

1447 SR p 52.

Cf स्वणैः पञ्चायुधं धार्य रक्षायै पञ्चमेऽहनि ।

असिशङ्खगदाचक्रशाङ्गव्याघ्रनखानपि ॥

The above passage is cited as taken from Atri in Kanṭhabhusana, a commentary on the Grhyasutra (VII) by Vaidikasārvabhauma Harita Venkatācārya.

Baudhayana-frauta-sutra (II 3) uses the word, ‘atrıkınah’ (one without three scars) Caland’s notes identify the scars as those caused by (1) using the bow-string and taking part in wrestling, (11) participating in gambling and (111) trying to control elephants. This is as per Bhāvasvāmin’s commentary on the sūtra.
See SR. p. 41.

ASV-53

418

AGAMAS AND SOUTH INDIAN VAISNAVISM

against this formidable corpus of authority. It should be remembered that there are references also, as already mentioned, to the practice of wearing the emblems of all the five weapons of Visnu (the conch, discus, mace, sword and bow) to get freedom from samsāra 1450

There is no decisive evidence to show how old the ritual of tāpa as also the pañca-samskāra generally is It might have been originally intended as a protection against evil spirits. The new. born child used to be given a garland containing the emblems. Ear-rings of the form of the conch and the discus used to be worn by devotees of Visņu In course of time, probably by 700 A D 1451 it became essential for a Vaisnava to have the samskära In Nathamun’s days, it must have been in vogue, though not every Vaisnava of the times observed it (Wearing ürdhva pundra might have become widespread earlier) After Näthamuni, tradition records some instances of tapa being administered Tirumalai Nambl administered it to his two sons- in-law1452 and Periya Nambl to Ramanuja 1453 After Ramanuja the sacrament of pañca-saṁskāra became obligatory for all Srivalsnavas, irrespective of caste or sex. In a passage from the

1450 Ibid p 49. See also fo 1447

1451 Tapa is referred to by the Azhvars Periyāzhvār Tirumozhi, V 4 1

1452, Yatırāja-vaibhava, 3

See Tiruppallāndu 7 and

1453 The theory that Srisailapūrņa otherwise called Tirumalaı Nambi, administered this is against tradition It goes also against Yatırāja- vaibhava (8) where it is stated

श्रीशैलपूर्णोऽप्यथ भूतपुर्या-

मागम्य वीक्ष्याद्भुतभागिनेयम् ।

चकार रक्षार्थरथाङ्गशङ्ख-

चिह्नं च रामानुजनामकं च ॥

Rāmānuja as a baby is here said to have received the marks of the conch

and discus for protection from him. The word used is

raksärtha’.

AGAMAS AND THE WAY OF LIFE

419

Mahabharata quoted earlier in this book,1454 It is declared that Brahmins, Ksatriyas, Vaidyas and Sudras can engage in (ritualistic) worship of God if they are always devoted to their duties and are krta-laksanas, persons who have obtained marks of identity, that is, have undergone some kind of initiation. Attempts were made to interpret laksana as referring to the wearing of the sacred thread (yajñopavita) by Brahmins and the branding of shoulder blades in the case of Sūdras and Women 1455

This is untenable as the word laksana’ which qualifies jointly and simultaneously four or five groups of persons, is made to bear one meaning when applied to one group and another meaning when applied to other groups. Though the Kalpasūtras do not refer to the sacrament of tāpa, there Is Vedic sanction for Brahmins being marked by heated metal with the forms of the conch and the discus on their arms.1456

Though the sacrament of pañca-saṁskāra makes men and women of all castes qualified to perform formal worship of the Icons of G.d, not every one can do so in the temple. The right is restricted to those who get initiation 1457 At home also, not all perform the worship: It is usually done by the eldest male member of the family Though women are eligible, normally they do not do it, in spite of tāntrika mautras belog available to them in the place of Vedic mantras.

Seventyfour preceptors or ācārya-purusas, also called simhāsanādhipatis or ‘occupants of the (spiritual) throne’, are said to bave been entrusted by Ramanuja with the duty of administering the sacrament of panca-saṁskara. The Yatırāja- vaibhava (103) and the Guruparamparās refer to this. But there does not seem to be any written evidence to show that the

1454, Mbh. Bhisma, LXVI 39-40 quoted in p 137

SR p 55

1456

Başkala Sākhā text queted in p. 414 as from SR. p. 43.

1457, JS. XVI-XVIII,

420

AGAMAS AND SOUTH INDIAN VAISNAVISM

right to give the fivefold initiation is restricted only to the 74 and their successors. As of today, only a few of the successors exercise this privilege, others having given it up for some reason or other.

The ritual of initiation is begun by the ācārya himself with ahoma in the sacred fire. The Purusa-sūkta, Sri-sūkta and other sacred texts are recited. Metallic representations of the conch and discus are ‘bathed’ ceremonially and then heated in the fire. They are then applied by the acarya to the shoulder blades of the disciple, who also is given the pundra The teaching of three mantras-the mũla-mantra (i e., the astākṣara), the duaya and the caramasloka (i e, Ģītā, XVIII 66)-constitutes the saṁskāra of mantra. As for jya, the disciple is instructed in the ritual of worshipping God at home He is then given a name by which he can regard himself as a devotee of God and His devotees 1458 The occasion is utilised also to teach the disciple the significance of the epics, the Gita and some other sacred texts and instruct him on how to lead his life as a Srivaispava.

ascetics also. Sannyasins are

This has given prohibited from

The ācāryas Include some rise to a practical difficulty. offering oblations in the fire. Hence the homa required for the sacrament has to be performed by some gṛhastha attached to the sannyasin who however applies the heated metal pieces to the shoulder blades of the Initiates. For some time past, the tendency has been to seek initiation at the hands of sannyāsins

1459 It is stated that the samskāra of năman is concerned with how one describes oneself to others One must add the word ’ dāsa’ (or servant’) to one’s name to indicate that one is a servant of God and His devotees Vide

ग्रामकुलादिभिः

एकान्ती fasgar surègsamer aå a qa fæll

qaırát sanègent àa aragorfęfu: 1

विष्णुना

This stanza is ctted in RTS I p. 507, as from ViS, in the printed text of which however, it is not found.

AGAMAS AND THE WAY OF LIFE

421

presiding over mutts, and the disciples of ācārya-puruṣas who are householders, are dwindling.

One group of Valsnavas, it may be noted, do not receive pañca-saṁskāra. The Vaikhanasas claim that they are the children of the Lord and that they do not need the sacrament or preceptors. Other Vaisnavas are distinguished from non- Valsnavas mentally, verbally and physically. They engage in the distinctive mental activity of bhutasuddhi and the verbal activity of japa in the cakrābjamanḍala and are subjected to being marked on the body by the metallic emblems of the conch and discus of the Lord. The Vaikhānasas reject the three mantras taught to other Vaisnavas by their preceptors. Japa in the cakrābjamaṇḍala is meant only for those who follow the Pancaratra exclusively and without reference to the Kalpasūtras. As for tāpa, the Vaskhānasas claim that in their families the foetus in the womb gets the marks of the couch and the discus In the eighth month of the pregnancy of the mother when the ritual of Visnubali is performed. Narayana Himself is said to give the mark to the foetus Thus the followers of the Vaskha- nasa-sūtrai claim to be Garbha-Vaisnavas, that is, Vaisnavas even In the wombs of their mothers.1459

In spite of these differences between the two Agamas, it may be noted that. according to both, the Vaisnava has to bear the marks of the conch and the discus It should also be remembered that this samskāra has for long been considered an

1459 Vide

मद्भकियुक्तस्य मदौरसस्य

निषेककर्मादिविराजितस्य ।

वैखानसस्य न तप्तमुद्रा

न मन्त्रदीक्षा न गुरुर्मया विना ||

KA. XXXVI, 54,

Cf. Ibid, XXXVI, 42-49, and Vaikhānasa Gṛhya-sútra, III. 13.

422

AGARAS AND SOUTH INDIAN VAISNAVISM

essential qualification for conducting worship and preparing food both at home and in temples. Even women must be thus qualified before they can handle household vessels, bring water or cook and serve food The pious would not accept even a cup of water from one who had not undergone the samṁskāra, though the strict observance of this rule is no longer common.

The daily routine has been prescribed for the Vaisnava who has undergone pañca-samskāra An immediate disciple of Rāmānuja-known as Vangi Vamsesvara and Sriranga-nārāyaṇā. earya-has written a manual, Ahnika karika, based on pañca- kala-prakriya.1460 It should be deemed an authentic account of Ramanuja’s views

The round of daily religious exercises differs in some essential particulars in the Pañcaratra and Vedic traditions. The latter enjoins the Gāyatri-japa 1481 thrice daily. The Pañcaratra prescribes the japa of Visnu-mantras Durlag japa, Visnu is to be meditated as being present in tha sun’s disc, and He is to be worshipped with specific names. The mantra for the japa in the morning is Visnu-Gayatri, the devata being Vispu; at midday, it is doādaṣākṣara Invoking Mahā-visņu; and in the evening, it is astäksara, the Deity being Sada-visņu,1482

Vedanta Desika warns against hastily discarding Vedic practices and adopting in their place directions from Pāñcarā tra texis except on very strong grounds. He points out that followers of Rāmānuja’s teachings bave performed marriages, upanayana and other sacraments and rituals in accordance with the Sutras to which they owe allegiance. Further, all know that Rāmānuja’s preceptors like Periya Nambi performed sacrifices and other rituals according to their Sutras. Hence those intent

1460

Ähnika-karıkā, 35

RV. III. 62 10,

1462, SKS. Brahma, V. 94-106.

AGAMAS AND THE WAY OF LIFE

423

on following the precepts and practices of Ramanuja and his disciples should not adopt for rituals and ceremonies the mantras enjoined in particular Pañcaratra samhitas,1463 The Ahnika- kärikä enjoins homa and other rituals of the kind mentioned in Kalpa-sutras.1464 In this context, the question arises as to accepting the Pañcaratra Injunctions about rituals involving the slaughter of animals. King Uparicara Vasu is said to have offered as victim in a sacrifice the figure of an animal made of the flour of wild grains.1465 Brhaspati, the preceptor of the gods, accepted this view after initial opposition.1466 The Pañcarātra is held to be Vasu’s authority. The Duaitins, influenced by the humane considerateness of the Pañcarātra, recommend sacrifices of this kind 1467 The Visiṣtādoailıns, Ihough far more influenced by the Pañcaratra, argue that a Vedic ritual, if obligatory or required on specific occasions, must not be given up or modified 1468

The offering of arghya to the sun during sandhyā prayers is cited as a ritual involving himsā, as it brings about the death of the demons impeding the progress of the sun 1469 One has to turn round oneself in the clockwise direction to get rid of the sin of kliling But the killing of an animal as a victim in a sacrifice is not deemed a sin Himsä or causing injury is an act which leads to evil

अनर्थप्रापकव्यापारत्वं हिंसालक्षणम् | 1470

1463

RTS II, 444-5 See also PR p 130

1464

Ahnika-kārika, 83-87

14:5

Mbh, Santi, CCCXLIV 11

Ibid 18 20, 63, 64

1467 The Dvaitins’ views are set out in the Pista-paŝu-mīmāmsā of Vijayindra

1488 RTS II 444-5

1489

Tattiriya Aranyaka II 1,2

Vedanta Desika’s Tatparya-candrika on Ramanuja’s Gitābhāṣya, II. 19.424

AGAMAS AND SOUTH INDIAN VAISNAVISM

In this sense, there is no himsā in sacrifices, as the victims attain to a better state after death. Ramanuja observes:

अतिशयिताभ्युदयसाधनभूतो व्यापारोऽल्पदुःखदोऽपि न हिंसा प्रत्युत रक्षणमेव ।

Sribhāsya III 1.25.

Therefore the ritual killing of animals is meritorious. It inflicts beneficial Injury like surgery :

चिकित्सके च तादाविकाल्पदुःखकारिणमपि रक्षकमेव बदन्ति, पूजयन्ति च तज्ज्ञाः ।

Sribhāsya, IV. 1. 25.

( Ct. Adhskaranasārāvali 284-6, of Vedanta Desika on ibid )

As regards the japa of any mantra, it can be verbal, silent or mental, securing protection from evil spirits, accomplishing desired objectives and helping in the attainment of moksa respectively. 1471 The rosary, aksa-sutra, is to be used for counting the number of repetitions.1472 Interruptions to japa are not generally permissible, but the arrival of a devotee of the Lord requires a break in it. 1473 Devotion to the devotees of God is stressed so much.

1471 JS XIV 3-5@

1472 LT. XXXIX 38-47.

The use of the rosary and selection of

materials for it are stated here. Cf JS XIV 5-18.

1473

Vide

जपमध्ये गुरुवषि वैष्णवो यः समागतः । सम्भाषणादिपूजां तु तस्य कृत्वानुमान्य च ॥ अनुश्राव्य ततः कृत्वा जपशेषं समाहितः सर्वस्य प्रभवो यस्माद्विष्णुपादाश्रया नराः

PR. pp. 129-30.

AGAMAS AND THE WAY OF LIFE

425

Besides гара, four other rites are enjoined by the Pañcarātra sacrifice’, libation, ritual bath and offering food to Brahmins. Collectively, the five are known as purascarana 1474 They are needed for securing full spiritual power through mantras. Among the prescribed mantras are the Visnu-gāyatri, the Săvitrī, Sudarsana-mantra, Bēja-mantra, Astra mantra, the Bhuta-suddhi mantras, Sakti-mantra, Pañcopanısan-mantra, Vaisnava mantras generally and many others Of these, only a few are used in japa and for attaining specific objectives. The Săvitrī Is obligatory for every one qualified to study the Vedas. Among the Vaiṣṇava mantras, the pranava, saḍaksara, astāksara, doādasākṣara and Jitante are described as vyapaka. The astāksara is universally enjoined by Vaisnava tradition in addition to the Gayatri 1475 Vide⚫

स्वसंहितो कनिष्ठामात्रेण यथाई सर्वेषां पञ्चकालधर्म-

प्राप्तेः अत एव हि भाष्यकाराणां शिष्याः प्रशिष्याश्च श्रीमदष्टाक्षरेण समाराधनं प्रपञ्चयन्तः पञ्चकाल- meqada fęawafgafafay: 1

PR p 10

(CI VK. p. 108).

Worship of God Is obligatory for everyone It is of two klods-in the temple and at home The former known as parārtha-yajana (worship for the sake of others) is concerned with the consecrated idols in the temple and intended for the welfare of the community Thh Agamas however suggest that with what is superior’ or

‘parärtha’

means ’ concerned

excellent’. It is like the sun, while worship at home is like

a domestic lamp

quef: gåaza: zanefeg Izatraa !

IS. XXI. 508a.

This is the view only of the followers of the Pāñcarātra

1475 Visnu-gayatri is a vaidika-tāntrika mantra Vide SKS. Brahma,

IV. 71. It is adopted in Vaikbānasa texts also. See VK pp. 28, 89

ASV -54

426

AGAMAS AND SOUTH INDIAN VAISNAVISM

It is also declared that parartha 1476 worship leads to final liberation.

परार्थ

acref erget atgaraa: 1

(Arcanā-navanīta).

This is not to imply however that domestic worship, svärtha- yajana, can be dispensed with

In temples regulated by the Vaikhanasa Agama, only the followers of the Vaskhanasa Kalpasūtras can conduct worship. But in temples adopting the Pañcaratra Agama, any Vaisnava Brahmin following any Kalpasūtra can perform the ärädhana. But the primary eligibility is said to be with those who are descendants of the Brahmins who were taught the doctrines by God and whose families have been attending to worship in temples,1477 Special Initiation as well as others who have only secondary eligibility 1478 Men and women of all castes can and must worship God at home after receiving pañca-saṁskāra,1479

necessary for these

1476

is svartha

Para’ is taken in the sense of SprS LIII 152-155, IS XXI 509a

superior

Domestic worship

1477

SA XXII 10-15

1478

Vide

1479

qcefani gyfðar geargherat: 1 नैवाधिकारिणो गौणा दीक्षा संस्कारवर्जिताः ॥

Cf IS XXI 506-511, PaS IV 1 8

Paus I 35, 38a, VisvamitraS III. 27 Vide also

यो मोहादथवालस्यादकृत्वा देवतार्चनम् ।

SS II 11

भुङ्क्ते स याति नरकान् सूकरेष्वपि जायते ॥

(Cited in PR p 66, Adyar edition, from Yogayajavalkya) This must not be taken to mean everyone in a family should offer worship, but that domestic worship should never be given up,

AGAMAS AND THE WAY OF LITA

427

Worship at home is conducted with reference to one of more small icons or to a stone called salagrāma in which the Lord is believed to be specially present.1480 The latter 18 preferred as the worship of Icons at home requires time and Involves strain Household icons should be made of metals like silver or copper or of certain other specified materials 1481 They should be not less than six inches in height.1482 They require formal consecration.

•

The sālagrāma is found in the river Gapḍaki when it flows through Nepal. As sala,” means a kind of fish and grāma’ a dwelling place, the compound word means the place where the sala kind of fish reside.

and :

Vide:

तालव्यो नृपझषयोः शालः

(Bhanuji’s commentary on Nāmalingānusāsana II. 2, 37).

समौ संवसथग्रामौ

(Ibid II. 3. 19 )

But the exact significance of this name is not known, and it is sometimes written as ‘sāligrāma”. It is to be treated as svayamvyakta 1483 According to a traditional account, 1484 the river, Gandaki, cursed the gods who in turn cursed it to become a black,, dull stream. The Lord (Visnu) reconciled the two by decreeing that two Brahmins, Gräba and Matanga, should come to the river on account of a curse and die there, after which they would get mokṣa. Insects, born out of their

霉

SA LXXI, 3.
PauS. I 35-38s; VišvāmītraS III. 37.
VIS, X. 58-81.
IS. XX, 34b-15a See also Pas, III. 32. The name occurs as

sālagrava’ in SprS XXIX. 114b.

Brahma-vaivarta-purana, XIX.

428

AGAMAS AND SOUTH INDIAN VAISNAVISH

marrow and fat, would convert the water lato vajra-like hard stones, thus redeeming the river from the curae, These are the salagrāma stones,

They are distinctive in having one or more marks of Vişņu’s discus, conch, club or other weapons. Vide:

वाङ्कितं हरेश्वापि शालग्रामलक्षणम्

(Raṇavīra.bhakti-ratnākara, p. 75).

The marks may be visible or subtle. From the nature and shapes of these marks, they are Identified as Varaha, Matsya and other forms of God. For instance, the Varaha salagrama is said

while the Matsya is thus described : 1486

to be ghonäkṛtı 1485

arà ncguà tar æzeugfầ: guner 1 रेखा मत्स्यमूर्तिः शुभप्रदा ।

As Visnu is ever present there, no pratișthā (consecrated Installation) is necessary.1487 A donor of the salagrāma will get happiness and prosperity.1488

For worship in the house, a group of five or six sälagrāmas, called a ksetra, is recommended. Perhaps this is meant to be similar to the number of beras in temples. Sälagräma worship is similar to that of temple icons.

The object of worship at home, whether sālagrāma or icon, may be inherited (pūrva-puruṣa-sthāpita), acquired from select spots (svayam gṛhīta), installed by some one in one’s house (anya-nyasta) or purchased (dhana-krīta) 1489

In the Vaisnava idea of God, many currents of thought about God, man, the world and their inter-relations meet and

1485

Ranavira-bhakti-ratnākara, p. 19.

Ibid, p 407.
Ibid. p. 3
Ibid. p 9
Paus. XXX, 84-87.

ADAMAS AND THE WAY OF LIFE

429

mingle. Important contributions were made by the epics, purānas and poems of the Azhvārs. Even before Ramanuja, Vaisnavism bad gained a distinct form During and after his times when the temple became very important, the influence of the Agamas began to be increasingly felt, but it never became all-comprehensive.

Worship of God is also called äradhana which means an act of pleasing’. The Valșpavas expect people to be paramas. käntins, those who realise that they are entirely dependent on God and therefore have no favour to ask. The descriptive term is, understood in two ways: those who have decisive knowledge (anta) only (eka) about God (parama) as the means and the goal; and those who are great (parama) in having decisive knowledge (elanta) about God as the means and the goal. They have no other purpose to be served, seek no other god and resort to no other means Vide:-

qcouret qeraùfa qcâera:, atsegredtfa qcâ¤reat; एकत्र अन्तो निश्चयः प्राप्यतया प्रापकतया च तदुभयं संभूय परमैकान्तः, परमश्चासौ एकान्ती चेति वा समासः । तत्राप्य- नन्योपायत्वानन्यप्रयोजनत्वयोस्समुच्चयात्पारम्यम्, अनन्योपायत्वं चानन्यदेवताकत्व पर्यन्तम् ।

(PR. p. 140).

Every Vaisnava is expected to take a resolve (saňkalpa) to please God who as Bhagavan is possessed of six auspicious qualities and is Nārāyaṇa. Some resolve to do things which are kainkarya.

The procedure for worship at home is detailed in Ramanuja’s Nitya, which seems to be taken from the Lakṣmi- tantra 1490 and Ahirbudhnya-saṁhitā ̧1491 The instructions

1490 LT XXXIX.

AħS, XXVIII.

430

AGAMAS AND SOUTH INDIAN VAIENAVISH

pañcopanişan-mantra,

regarding bhūta-fuddhi,

surabhi-mudrā, astra-mantra (for keeping the offerings secure) and such other things given in the Nitya are taken from the Pāñcarātrar the Influence of which is also seen in performing hṛdyaga or mānasa- yiga before performing external worship.

The recitation, however, of the compositions of the Azhvārs and acaryas during the ritual of mantra-puspa and Sättumarai has no precedent in the Agamas. The Nitya of Ramanuja and the Ahnika-kärika 1492 of his disciple, Vangl Vamsesvara, mention dance and vocal and Instrumental music as part of the formal worship and direct the offering of flowers at the utterance of each of the vyāpaka-mantras and of each sk of the Puruṣa-sūkta, but they do not refer to the mantrapuspa and fäitumaral. The Abhigamanasāra of Srivatsanka-misra, the Nityas of Parāśara Bhatta and Nanjiyar, the Nitya-karma- sangraha of Grdhrasaro-muni and the manual of Krsna- muni 1493 are lost, and we cannot find out when and how the procedure now followed in the arādhana-krama was fixed,

In regard to these and many other practices in Vaisnavism In relation to the worship of God, pious persons have received them from tradition dating back to very early times, though they may not all be based on Dharma-sastras or Agamas. But they spring from one source of dharma, the good conduct of good persons.

Vide:

आचारश्चैव साधूनामात्मनस्तुष्टिरेव च

MS. II. 6.

Some of these practices may be mentioned. While most people prostrate only once, Vaispavas of the Vaḍakalal sect do

1492

Aħnika-karıkā, 403-7.

These lost works are referred to in PR, II and III. See especially pp. 113, 122-5, 128, 130, 131,

AGAMAS AND THE WAY OF LIFE

431

1494

It twice or four times, that is, an even number of times.l In temples one should worship at the shrine of Sri before proceeding to the shrine of the Lord One can have a sp cial worship called arcana through the arcaka (the officiating priest) It consists of offering a specific number of times (usually 108 or 1008) saffron powder (kunkuma) at the feet of the dhruva bera of Sri and tulasi leaves at the feet of the dhruva-bera of the Lord, to the accompaniment of the uttering of their numerous names (108 selected names or 1008 such names). The list of names 18 known as the nāmāvalī, and it is available not merely for Sri and Visnu, but also for incarnations like Rama, Krsna and Narasimba. One of the 108 names of Sri Is Prakit, and obviously it indicates the influence of Agama philosophy Each name is recited like a mantra with the pranava at the beginning. The noun is declined in the dative case and the word ’namah* (prostration) comes after it 1495 The flowers, leaves or kunkuma offered during arcana is at the feet of the Icon 1496 Fruit, coconuts and betel leaves with ereca nuts are then held before the Delty for acceptance. Burning camphor is waved three times from the foot to the head of the Delty 1497 evidently in

1494 Vide

fear neferoi gafenonei = aurfàg¤ | aneant fe waara Zacader à af i

Cf IS, XII 21

.1495.

प्रणवादि नमोऽन्तेन पृथन्त्रमुदीरयन् ।

Pars VI 418

aftargıdaızzas fafanucsi fear |

JS IV, 214,

SA LX, 50a

Pars. II. 31b

432

AGAMAS AND SOUTH INDIAN VAISNAVISM

order to enable the worshippers to get a good view and to give them the assurance of divine blessing. But the arcana is also part of the temple routine which includes the offering of water for arghya (washing the hands), padya (washing the feet), acamaniya (sipping) and other upacaras and the use of water in bathing the icons. Such water

water acquires sanctity and is distributed to the worshippers after it becomes available. The Sathāri (which contains a representation in metal of the two feet of the Delty) in then placed on the heads of the devotees in token of divine acceptance of their services and devotion. The flowers and tulasi leaves used for arcana are also distributed to the devotees Other features of temple worship like special offerings or periodical abhisekas (ceremonial baths) can be offered to particular deities on behalf of devotees at their request, 1498 as in the case of arcana,

It is enjoined that worshippers at the shrine should stand to the right of the Delty,1499 but the direction is not observed. Another injunction not followed is that the worshippers should leave the shrine walking backwards without turning their backs to the Deity 1500 The prescribed circumambulation of the shrines however is carried out.

The name of Sri’s shrine is tāyāı sannidhi in Tamil,1501 which indicates that She is the Universal Mother. The word, sannidhi’, to denote a shrine, implies the presence there at all times (of the Deity) Indeed, the entire temple is permeated in a special way by the divine presence The mandate is therefore given that after passing the doaja-sthambha one should

Important temples arrange for such services The Srinivasa temple at Tirumalai is unique in having such services practically every day throughout the year
PR p. 132
Pär$S IX. 66.
In Siva temples, the goddess is called

Amman in Tamil.

AGAMAS AND THE WAY OF LIFE

433

not bow or prostrate to any one other than the Deity, net even to kings and preceptors,1502

At the time of festivals or processions of the Deity, every individual must try to render some kind of service, This takes precedence over all other work including the performance of sandhya-vandana which should be postponed, if due when the processional idol is taken out. Similarly, the general rule that silence be observed during the maha pradosa1503 (that is, the evening having the trayodasi tithi), Is not to be followed by those who have to render vācıka-kaınkarya (verbal service) by reciting the Divya-prabandha or the Vedas This code of behaviour

has been clearly Inspired by the sense of a primary obligation to render service to the arca form of God, deeming it more Important than any other duty whatsoever.

The concept of service has influenced even the choice of terms to describe worship of God Those who carry out formal worship are said to do aradhana, an act which pleases, and visiting the temple is taken to provide an occasion for sevä (service). Philosophically, the self is regarded as a sese (sub rdinate) to the Lord and hence servant (sevaka or kinkara) to Him what he does is kainkarya (service) The same attitude Is extended to characterise his relations with his preceptor, parents, elders, relatives and other Vaisnavas In all these cases, he is said to render seva when he shows his regard and respect or even prostrates himself

1502 Vide

परेष्याभिवादनम् |

गुरौ मौनं मिजस्तोत्रं देवताभिन्नं तथा ॥

PR.

p 135.

Vide PR. p. 144 where the Kalavidhāne and Smrtyarnava are

ted

ASV-55434

AGAMAS AND SOUTH INDIAN VAISNAVIIM

Festivals in the temples are deemed occasions of celebration at home where feasts are prepared. Some arrange for public feeding on a large scale on such occasions. Contributions are given for conducting specific festivals in temples when food preparations on a large scale are offered to God and distributed to devotees, Gifts in cash and kind are also given to arcakas and others rendering service in temples. Some persons create endowments out of money, landed property etc to yield Income for conducting the temple festivals in which they are Interested Money is poured every day into the hundis of temples The vast daily collections at the Tirumalai temple of which the annul Income runs into several crores from voluntary contributions, serve as a correct index of the fervent devotion of the people.

The epics and purānas no doubt have nurtured this devotion. But it is the Agamas that have played a notable role in directing this devotion to temples The daily routine, the official and private offerings and the festivals at temples are governed by the Agamas. A study of South Indian temples, particularly that at Srirangam, reveals the Agama influence on temples and soclety.

As regards domestic worship. it has to be offered twice every day, whether to a consecrated icon or a sâlagrāma

But it is usually performed only once, in the morning The procedure Is the same in the case of both the Icon and the salagrāma If, for unavoidable reasons, ārādhana could not be carried out, at least the food prepared at hom- should be formally offered to the Delty. This can be done even by ladles It is also usual for a small lamp fed by ghee or oll to be kept near the domestic shrine and lighted both in the morning and the evening and kept burning for some time After the conclusion of the worship, holy water is first taken by the person who did the

radhana and then distributed by him to others

In one detail eonnected with the worship, members of the Tedgalal scci (except for a few in Andhra) differ from others:

AGAMAS AND THE WAY OF TIFF

435

they do not ring the bell during ärädhana. Sometimes this is explained as due to the fact that the person doing the ārādhana has to use his left hand to ring the bell, as the right hand has to make the offerings.

This is

Usually, acamana (ceremonial sipping of water) has to be performed at the commencement of a religious act. forbidden before and after taking the holy water

Vide.

आम्रेक्षुदण्डताम्बूलचर्वणे सोमपानके नाद्यान्ताचमन स्मृतम् । amara qfasi argta: qfâsi acorật qfàm æcorated «fak तत्पाने आचमनं यथा यथा हि सोमे ॥

Acamana-nirnaya cited in P R p. 133

Another prohibition is in regard to accepting food from a house where Visnu is not worshipped in arcă form:

केशवार्चा गृहे यस्य न तिष्ठति महीपते ।

तस्यान्नं नैव भोक्तव्यमभक्ष्येण समं हि तत् ॥

cited in P R.

p 115

It is mandatory to take only the food offered to God during arādhana. Accepting such food is anu-yāga, as it is an act pleasing to God, being regarded as part of worship and carried out while thinking about Him. Except recluses, all are to take food twice a day 1504

In regard to parisecana, the ceremonial sprinkling of water round the dining leaf followed by taking a small quantity of water from the palm of the right hand to the accompaniment of uttering a mantra, it is enjoined in some texts that It is only for the cooked rice. This means that other dishes like soup and vegetables are to be served afterwards, 1505 This

KA. XXXII 77.

1505

Ibid. XXXVIII, 79, 85. 88

436

AGAMAS AND SOUTH INDIAN VAISNA VISH

practice is now prevalent only among the Vedakalal Valsṇavas The Vaikhanasas do not follow it at the preint (‘me

After the parişecana the holy water used in worshin (adhava) is to be

This is also done at the

But this has not been

taken 1506 prescribed

end

In the fivefold division of duties according to time, though spadhyaya and yoga find a place, they are not practised even by the extremely pious nowadays

The Agamas deal with some festivals which recur annually. The Vaisnavas 10 course of time have concentrated their devotion on Visņu to the exclusion of other deitles like Siva, Ganesa, Subrahmanya, Indra and Sürya. The Agamas however provide for their worship as gods forming Visnu’s retinue. In fact, the worship of Ganesa is enjoined before starting any ritual 1507 But the paramaikāntın ideal of devotion 1508 developed under the Influence of the Gita and the Purānas, did not allow consideration for other delties Thus the Vaisnavas

do not observe Vinayaka-caturthi, Skanda sașthi or Sivratri, nor do they visit the temples of these delties The birthdays of Azhvärs gained importance among them Every Vaisnava household celebrates the nativity of Andal on Tiruvadipçūram day when the moon is with the asterism Purvaphalguni Some Vaisnava festivals like Srirama navami, Sri Jayanti and Nrsimba Jayanti are celebrated by all Hiruus.1509 The Agamas deal in detail with these three cclebra ions

1506

Vide

अमृतोपस्तरणमसीत्याधावं प्राशयेत्बुध :

1507 PauS XXX 59

1508

See PR p 140

Ibid XXXVIII 89a

1509 Nrsimha-Jayanti, however is not observed by the Tengalai Vaisnavas except for some groups in Andhra and Karnataka.

AGAMAS AND THE WAY OF LIFE

437

There are differences among the Valsnavas in fixing the days for these festivals and in some minor details of observance Sri Krsna is said to have been born under the asterism, Rohini, during the night of the eighth day of the dark fortnight in Sravana 1510 This is the Sri Jayanti day 1511 The astami and the Rohini asterism do not occur on the same day every year or extend simultaneously throughout their duration. Usually, the tath and the naksatra are simultaneous only for a few hours, The aştami may extend for the whole day with Rohini occupylog a part of It, or vice versa In the former case, we have the Janmastami, while the latter gives rise to the Sri Jayanti 1512 The Kritika Constellation or the saptami may extend for some time with the Rohini and astami respectively. Or Robini and astami may be together when the moon rises in the dead of night. Or the day may be such that Rohini prevails at midnight without having had any association with Kritika earlier, though the astamī could have come after sunrise when saptami was sull continuing Or again, the aştami could prevail without any tinge of saptami during the day, though Kr tika would have preceded Rohini in the earlier part of the day Any one combination of these conditions permits the celebration of Krsna’s birth-day, according to the Munitrava section of the Vadakaļai Vaisnavas 1513 The Vatkhanasas stress the presence of astamï at sunrise, whether or not Kruka is there at that time to be followed by Rohini later in the day 1514

But many Vaisnavas prefer Rohini at sunrise, even if the tithi should happen to be navami oi dašami

Bh P X 3 8, VP V 37, cf KA XXXVIII 121,

1511 KA XXXVIII 114

Naradiya-sambitä XXIV 13-14

1513, Gopala Desika’s (1750 AD) Jayanti-nirnaya,

1514 KA XXXVIII. 114-115,

438

AGAMAS AND SOUTH INDIAN VAISNAVISM

But most members of the Vadakalal sect and the Tenkalal Valggavas follow the Pañcarātra in this matter On the Sri Jayanti day they fast during the day and eat at night after celebrating the birth of Kṛṣṇa. Pāñcarātra dicta regarding tithi and constellations are followed in celebrating the Sri-rama navami, Nrsimha Jayanti, Kṛttikädipa, Sravana-

dvādadi and other festivals.1515 It is said that a pious and learned scholar of Kañci during the last century adopted Pāñcarātra rules completely to the exclusion of the regulations of the Smptis and wrote an Ahnska (or manual of daily duties) setting out his views. But the limited extent of the Pāñcarātra Influence ou Vaisnavism is reflected in a section of the Munitraya group among the Vadakalai sect adopting Smṛti rules for observing the Sri Jayanti: they fast throughout, taking a meal only next morning.

1515 JS XIII; Spr$. XLIV. 12b-16a, KA. XVIII. 21-32a, VK, p. 317, KA, XVII. 47-48.