International Journal of Sanskrit Research 2023; 9(1): 243-246 International Journal of Sanskrit Research ॐ अनन्ता
ISSN: 2394-7519 IJSR 2023; 9(1): 243-246
www.anantaajournal.com
Received: 25-11-2022
Accepted: 26-12-2022
Dr. Ramakrishna Ganjam Assistant Professor, Department of Vaikhānasa Āgama, Sri Venkateswara Vedic University, Tirupati, Andhra Pradesh, India
From temple to transcendence: The Philosophical Foundations of Moksha in Vaikhānasa Tradition
Ramakrishna Ganjam
Abstract
This article presents a detailed exploration of the doctrine of mokṣa (liberation) as propounded in the Vaikhānasa tradition, drawing extensively from the Vaikhānasa Kalpasūtra, the Ānanda Samhitā, and authoritative Upaniṣadic sources. It emphasizes the dual understanding of the Supreme Being as both saguṇa (with attributes) and nirguṇa (without attributes), illustrating how meditation on the personal form of Viṣṇu (saguṇa brahman) leads to realization of the formless Absolute (nirguṇa brahman).
विश्वास-टिप्पनी
Observe the author’s lack of distinction bewteen formless and attributeless.
The article further elucidates how daily vigraha (idol) worship—both in homes and temples—is not merely ritualistic but grounded in the Vedic yajña system and enriched by profound philosophical insight.
The role of the arcaka (priest) Is redefined not only as a ritual performer but as a teacher who guides devotees in understanding the deeper principles of Viṣṇu devotion, karma, ātma, and prakṛti.
By interpreting scriptural passages from sages such as Kaśyapa and Marīci, the study highlights that the path to liberation in the Vaikhānasa system is universal in scope, intellectually robust, and spiritually inclusive— providing a living bridge between Vedic wisdom and contemporary religious practice.
Keyword
Vaikhānasa tradition, mokṣa, saguṇa-nirguṇa Brahman, vigraha (idol) worship, Kalpasūtra, Viṣṇu devotion, Upaniṣadic philosophy, arcaka dharma, yajña, ātma, bhakti, Vaikhānasa Āgama, Uttama Brahma Vidyāsāra, Marīci, Kaśyapa.
Introduction
The ultimate aim of all Vedic disciplines is to lead human beings toward a life filled with bliss (ānandamaya jīvana). By articulating the fourfold goals of life—Dharma, Artha, Kāma, and Mokṣa—the Vedic wisdom offers a meaningful framework for human existence and gradually guides the seeker toward eternal bliss (śāśvata ānanda-svarūpa).
Though infinitesimal in the vast cosmic expanse, humanity is uniquely endowed with the intellectual capacity to comprehend the fundamental rhythms of the universe and to respond meaningfully to them. Those initiated into the path of Vedic learning would hardly deny that the contemplative and meditative practices outlined in the Upaniṣads have enabled humanity to understand the deeper truths of existence.
With the expansion of human societies and the influence of diverse historical and cultural contexts, various paths toward liberation (mokṣa) have emerged. Yet, upon closer reflection, one finds a striking unity underlying these paths. The aspiration for a blissful and liberated life has given rise to a multitude of philosophical reflections and doctrinal interpretations.
Diverse modes of living, forms of worship, and doctrinal traditions emerged throughout India. However, only those traditions grounded in sound philosophy, logical coherence, a harmonious relationship with nature, and compassion toward fellow beings have flourished on this sacred land. Among them, the Vaikhānasa tradition stands as a sublime and enduring spiritual path.
The Vaikhānasa Tradition and Its Geographical Spread
The Vaikhānasa Sampradāya represents a devout community that adheres to the Kalpasūtra composed by the sage Vikhanasa. This tradition practices the life-cycle rituals (saṁskāras) beginning with niṣeka in accordance with the prescriptions of the sūtra, and upholds a dhārmic mode of life centered around the worship of Lord Viṣṇu as the Supreme Deity (Parama Daiva). Both at home and in temples, Vaikhānasa adherents engage in the ritualistic worship [[P243]] (ārādhana) of the divya-maṅgala vigraha—the auspicious, sacral image of Viṣṇu—regarding it as the direct embodiment of the divine.
The philosophical foundation of the tradition is rooted in Lakṣmī-viśiṣṭādvaita siddhānta, and its ultimate goal is the attainment of mokṣa (liberation). The originator of this tradition is revered as Śrī Vikhanasa Mahāmuni, who is believed by followers to be a divine emanation (aṁśa) of Viṣṇu Himself. His four eminent disciples—Bhrgu, Marīci, Atri, and Kaśyapa—are honoured as great sages who disseminated the teachings of Vikhanasa to the world.
Built upon the foundational truths of the Vedas and the Upaniṣads, and upheld through rational philosophical inquiry, the Vaikhānasa tradition stands as a highly evolved and spiritually profound system of thought and practice. It is widely acknowledged in the southern regions of India—Tamil Nadu, Andhra Pradesh, Telangana, Karnataka, and Kerala—where numerous Vaikhānasa priests, motivated by the noble intent of universal welfare (loka-kṣema), continue to perform the sacred rituals of Viṣṇu worship in temples dedicated to Him.
Vaikhānasa Perspective on Liberation (Mokṣa) and Scriptural Foundations
In this article, I intend to elaborate on the concept of mokṣa as expounded in the Vaikhānasa scriptures. Drawing from the contemplative methodologies prescribed in the Upaniṣads—particularly in the Muṇḍaka Upaniṣad—the Vaikhānasa tradition has formulated a coherent and spiritually elevating path to liberation.
Upaniṣads
The following mantras from the Upaniṣads are foundational to the Vaikhānasa understanding of mokṣa, and their interpretive meanings form the doctrinal base of this tradition:
यतो वीरः कर्मणि
सुदक्षो युक्तग्राव जायते देवकामः । 1 1
The Supreme Being, who is valorous and skillful in blessing His devotees, incarnates joyfully in a suitable stone form as part of His divine sport.
अजायमानो बहुधा विजायते ।2 2
Though unborn, He manifests in many diverse forms.
अग्निर्वै देवानाम् अवमः विष्णुः परमः।
Among the deities, Agni is considered the lowest, while Viṣṇu is the highest.
उपासते पुरुषं ये ह्य् आकामास्
ते शुक्रम् एतद् अतिवर्तन्ति धीराः।
Those who worship the Supreme Person without desires transcend birth and attain immortality.
तस्मादात्मस्थमरचयेत् भूतिकामः।
If you desire the wealth called mokṣa, then you should worship the one who resides within your own self.
हृदा मनीषा मनसा अभिक्लृप्तो
य एष आत्मा विदुः अमृतास्ते भवन्ति।
One who realizes that the worship of the sacred form of Viṣṇu is the essence of the teachings of the Śruti, Smṛti, and the Vaikhānasa tradition becomes immortal.
आत्मक्रीडा आत्मरतिः क्रियावान् एष ब्रह्मविदां वरिष्ठः। 3
One who has internal devotion to the Supreme Being and externally offers loving worship to His divya maṅgala vigraha (idol) becomes the most exalted among the knowers of Brahman.
These Upaniṣadic revelations collectively reflect the universal vision of mokṣa offered by the Vaikhānasa tradition. The structure of temple worship is conceived as an extension of the yajñic framework prescribed in the Vedas.
In this context, Sage Atri declares
“अतः परं प्रवक्ष्यामि
प्रतिष्ठाविधिमुत्तमम्।
देवार्चनं द्विधा प्रोक्तं
अमूर्तञ्च समूर्तकम्।
अमूर्तं गार्हपत्यादि
सर्वाग्निषु हुतं स्मृतम्।
तस्याधानादिकं सर्वं
सूत्रे विखनसोदितम्।
तत्सूत्रोक्तविधानेन
सर्वमाघारपूर्वकम्।
अस्मिन्कर्मणि तच्छिष्टं
होमकर्म समाचरेत्।समूर्तमालये बिम्बे
नित्यं विधिवदर्चनम्।
अग्न्याधानं प्रतिष्ठा स्याद्
इष्टिः पर्वार्चनादिका।
यागश् चावभृथान्तस् स्याद्
उत्सवस् तद्विधानतः।
विष्णोरेतत् समूर्तं यः
पूजनं भक्तितश्चरेत्।
अतीन्द्रियं स गच्छेत् तद्
अक्षयं परमं पदम्॥“4 4
These verses clearly classify the worship of the Supreme Being into two modes: Amūrta (formless), referring to sacrificial offerings in fire such as gārhapatya, and Samūrta (with form), denoting the ritual worship of the vigraha (idol) of the deity in a temple. Among the two, samūrtārcanā—vigraha (idol) worship—is regarded as superior.
The pratiṣṭhā (installation) of the deity in temples is equated with agnyādheya, the first of the Vedic śrauta yajñas. The five sacred fires (pañcāgni) of Vedic rituals correspond to the five bherīs in temples; iṣṭis are represented as parvārchanās; yāgas as utsavas; and the avabhṛtha (ritual bath) of yajñas in the concluding celebrations of temple festivals.
Thus, Sage Atri illuminates the idea that temple worship, as outlined in the Vaikhānasa scriptures, is not a deviation from Vedic sacrifice but its legitimate and spiritually potent counterpart, established upon scriptural foundations.
Moreover, unlike Vedic yagnas which are restricted to specific patrons (yajamānas), the system of worship proposed by the Vaikhānasa sages aims at universal welfare (loka-kṣema), offering the fruits of mokṣa to all sincere devotees. That such a gracious doctrine could have emerged only through the blessings of the great sages is beyond dispute.
On the Formless and Form-Based Worship in the Vaikhānasa Tradition
For followers of this śāstra, the primary duty lies in meditating upon the formless reality of the Supreme Being, invoking Him into a form, and performing daily ārādhanā (worship) through the vigraha (idol). This is not merely ritualistic action but an act rooted in deep spiritual understanding and devotional commitment. [[P244]]
“अथ विष्णोर्देवेशस्य
प्रतिष्ठाविधिं व्याख्यास्ये ।
सोऽव्ययः सर्वव्याप्य आकाशोपमः,
निष्कलः, परमात्मा
ज्ञानेन भक्त्या च युक्तस्य अन्तः सन्निहितो भवति।“आत्मा गुहायां निहितोऽस्य जन्तोः” इति श्रुतिः।
तस्माद् भक्तिमता तेन
सकलं संकल्प्य
भक्त्या मन्त्रैश्च प्रतिष्ठापिते बिम्बे
भक्तानुकम्पया सकलः तद्बिम्बे समाविष्टः
देवः प्रतिष्ठितो भवेत्।अव्यक्तं शाश्वतम् अनादिमध्यान्तम् अतीन्द्रियं
देवैर् अप्य् अनभिलक्ष्यं यद् वैष्णवं पदं
तत्र प्राप्ति-फलं तद्-अर्चनं,
तस्य मूलं प्रतिष्ठा । “5 5
In these profound statements, Sage Kaśyapa compares the Supreme Reality to space—unbounded, formless, eternal. This Paramātma, though devoid of form (niṣkala), becomes accessible through the integrated path of jñāna (knowledge) and bhakti (devotion).
Through meditative visualization and Vedic mantras, the Lord becomes established in the vigraha (idol), allowing devotees to engage in tangible worship.
Hence, the Vaikhānasa śāstra does not limit the notion of brahma to the icon of Viṣṇu with four arms, conch, and discus alone. It emphasizes that the Supreme Being encompasses both niṣkala (formless) and sakala (with form) aspects.
This dual nature is further illustrated in the Vimānārcana Kalpa of Sage Marīci
“तस्य भावस् तत्त्वम् इति
तस्य पर-ब्रह्मणः परमात्मनो नारायणस्य भावः
‘तत्त्वं नारायणः पर’ इति श्रुतिः।
तद्-अवगमनं ज्ञानं तद्-विदः ब्रह्म-विदः।
तस्मात् “परमात्मा ज्ञेयः, जीवात्मा ज्ञाता, श्रुतयो ज्ञानम्”
इति ब्रह्मवादिनो वदन्ति।तद् ब्रह्मणो निष्कलस् सकलश् च स्वभावः।
निष्कल-परमात्मनो ऽन्यन् न किञ्चिद् अस्तीति
क्षीरे सर्पिः, तिले तैलं, पुष्पे गन्धः, फले रसः, काष्ठे अग्निर् इव
अन्तर् बहिश् च तत् सर्वं व्याप्य +आकाशोपमः‘अन्तर् बहिश् च तत् सर्वं
व्याप्य नारायणस् स्थितः’इति
‘आकाश-शरीरं ब्रह्म’
इति।
अशरीरः शरीरेषु व्याप्य तिष्ठति,‘अणोर् अणीयान् महतो महीयान्
आत्मा गुहायां निहितो ऽस्य जन्तोर्’इति श्रुतिः।
तस्माद् हृदय-कमलान्तराकाशोपलब्ध-वैश्वानर-शिखायां
त्रिगुणात्मको विष्णुः परमात्मा तिष्ठति।‘तस्याः शिखाया-मध्ये परमात्मा व्यवस्थितः।
स ब्रह्मा स शिव’इति श्रुतिः।
एवं निष्कलम् इति विज्ञायते। “
These śruti-based declarations expand on the niṣkala nature of Paramātma, explaining that just as ghee is latent in milk, fragrance in a flower, or fire in wood, the Supreme permeates everything—subtle and gross. Thus, the term “tattva” itself is synonymous with Viṣṇu.
अथ सकलः
काष्ठे अग्निर् मथनात् ज्वलन्न् इव
निष्कलात्मको विष्णुः
ध्यान-मथनेन भक्त्या सङ्कल्पनात् सकलो भवति।
तस्माद् अग्नेर् विस्फुलिङ्गा इव
ब्रह्मेशानादि-देवतारूपैर् भिन्नत्वात्
कुलाल-चक्रस्थ-मृदो घट-शरावादि-भेद(दा) इव
यद्-यद्-रूपं मनसा भावितं
तत्-तद्-रूपो भूत्वा विष्णुः प्रकाशते। 6
That said,
when the all-pervading Viṣṇu principle is churned through meditative concentration (dhyāna mathana),
it reveals itself in perceivable forms.
The same formless Viṣṇu thus becomes manifest to the inner eye of the devotee,
and is installed in the divya maṅgala vigraha (idol) made of stone or metal for worship.
This is the essence of sākāra ārādhana—form-based worship. Accordingly, the āgamic system asserts that those engaged in worship must possess profound Vedānta jñāna, mastery over the disciplines of aṣṭāṅga yoga, the ability to hold the Paramātma in their mind with unwavering devotion, and a disciplined understanding of Vedic mantras.
Hence, performing the duties of a temple priest (arcaka) is not merely a task of adorning the vigraha (idol). It is the practical application of a deeply contemplative path prescribed in the Upaniṣads—a path that unites knowledge, devotion, and divine service (kaimkarya).
Vaikhānasa View of Mokṣa: Synthesizing Vedic and Āgamic Insights
The concept of the saguṇa-nirguṇa tattva—the dual nature of the Supreme as both with and without attributes—is not confined to the temple-centered rituals of the Āgamas alone. It finds a prominent place in the Kalpasūtra of the Vaikhānasa tradition, which offers a comprehensive exposition of Vedic life.
The Vaikhānasa Kalpasūtra states
“अथ अग्नौ नित्यहोमान्ते
विष्णोर् नित्यार्चा सर्व-देवार्चा भवति।अग्निर् वै देवानाम् अवमः,
विष्णुः परमः
तद्-अन्तरेण सर्वा अन्या देवताःइति ब्राह्मणम्।
तस्माद् गृहे परमं विष्णुं प्रतिष्ठाप्य
सायं प्रातर्होमान्ते अर्चयति।
यज्ञेषु विहीनं तत् सम्पूर्णं भवति।
द्विजातिर् अतन्द्रितो नित्यं
गृहे देवायतने वा
भक्त्या भगवन्तं नारायणम् अर्चयेत्।
तद् विष्णोः परमं पदं गच्छतीति विज्ञायते। [[P7]]” 7
These statements clearly affirm that mokṣa may be attained by worshipping Viṣṇu daily in the vigraha (idol) form installed in one’s home, especially after completing daily yajñas such as vaiśvadeva. This interpretation aligns with the deeper meaning of the Brāhmaṇa portions of the Vedas.
Even without performing elaborate temple worship, a Vaikhānasa brāhmaṇa—by living according to the Kalpasūtra and adhering to the principles of varṇāśrama dharma—can attain mokṣa through regular worship of Viṣṇu at home. For this reason, worship of Viṣṇu is also enjoined even for those in the sannyāsa āśrama.
The Kalpasūtra further declares
“सगुणे ब्रह्मणि बुद्धिं निवेश्य
पश्चान् निर्गुणं ब्रह्माश्रित्य
मोक्षे नित्यं यत्नं कुर्याद्
इति विज्ञायते । "
This verse indicates a structured path to liberation in this very life. According to this principle:
“सगुणे ब्रह्मणि बुद्धिं निवेश्य” – The aspirant must first fix the mind on the saguṇa, personal form of Brahman—Lord Viṣṇu. One should visualize His auspicious features: the conch and discus, the crown, curly hair, necklace, Kaustubha gem, Śrīvatsa mark, a face radiant like the full moon, lotus-like eyes, yellow garments, and a crystal-pure body. This divine form of Nārāyaṇa should be held firmly in meditative focus.
“निर्गुणं ब्रह्माश्रित्य” – Subsequently, the aspirant should ascend from the saguṇa form into the contemplation of nirguṇa Brahman—the radiant, formless, stainless, infinite, all-pervasive Absolute; accessible through the Omkāra, beyond all qualities, unknowable by ordinary means, and of the nature of supreme bliss.
The yogin who follows this path can attain mokṣa in this very life.
That said, the Vaikhānasa community adopts temple worship (ālaya-ārādhanā) not merely for personal liberation but as a collective effort for the upliftment of all devotees. [[P245]]
The Ānanda Saṁhitā, a revered Vaikhānasa text attributed to Sage Marīci, clearly enjoins that all devotees—irrespective of caste—are eligible to receive Viṣṇu dīkṣā from a qualified ācārya.
The compassionate role of the teacher is emphasized as one who rescues the disciple from the ocean of saṁsāra and initiates him into the path of bhakti and mokṣa through the formal ritual of consecration, marked by the imprinting of the Śaṅkha and Cakra on the arms of the disciple. The text declares:
आचार्यश् शिष्यम् आहूय
ब्राह्मणं क्षत्रियं तथा ।
वैश्यं वापि तथा शूद्रं
मा भैषीर् इति च ब्रुवन् ॥संसारार्णव-मग्नं त्वाम्
उद्धरिष्याम्य् असंशयः ।
इत्य् उक्त्वा श्रीपतिं ध्यात्वा
नित्यार्चन-विधानतः ॥श्रीपतिं सम्यग् अभ्यर्च्य
जप्त्वा गुरु-परंपराम् ।
मां रक्षसि यथा स्वामिन्
मामकं रक्ष-सादरम् ॥एवं श्रियः-पतिं प्रार्थ्य
शङ्ख-चक्रे प्रगृह्य वै ।
मृच्-चन्दनादिकैर् लिप्तं
कृत्वा तन्-मन्त्रम् उच्चरन् ॥भुज-द्वये ऽपि शिष्यस्य
सो ऽङ्कयेद् भक्त-वत्सलः ।
अन्तेवासी हरेश् चक्रं
धारयामीति संवदेत् ॥तथैव च हरेः शङ्खं
धारयामीति समीरयेत् ।
हरिं सम्यक् समभ्यर्च्य
पूर्वोक्तेन विधानतः ॥हरेश् चक्रं हरेः शङ्खं
धारयामि विमुक्तये ।
इत्य् उक्त्वा सहसोत्थाय
गुरुं नत्वाभिवन्द्य च ॥
These verses beautifully illustrate the solemn process of Viṣṇu dīkṣā. The ācārya must approach the devotee—whether brāhmaṇa, kṣatriya, vaiśya, or śūdra—with words of reassurance (“mā bhaiṣīḥ”) and compassion, declaring: “I shall rescue you without doubt from the ocean of saṁsāra.” After invoking and worshipping Śrīpati (Viṣṇu) with devotion, and meditating upon the guru lineage (guru-paramparā), the ācārya imprints the Śaṅkha and Cakra upon the disciple’s arms using sacred materials such as mud and sandalwood paste, while chanting the corresponding mantras.
The disciple is then instructed to declare:
“अन्तेवासी हरेश्चक्रं धारयामि”
“तथैव च हरेः शङ्खं धारयामि”
—Symbolizing his formal affiliation to the Lord.
Ultimately, the devotee rises, bows to the ācārya, and proclaims with full conviction:
“कृतार्थोऽहं कृतार्थोऽहं
कृतार्थोऽहं न संशयः “8 8
(“I am fulfilled, I am fulfilled, I am fulfilled—without any doubt.”)
According to this text, the devotee who approaches the temple must first be initiated into Viṣṇu-dīkṣā. Thereafter, the priest is to instruct the devotee in the dual nature of the Supreme (sakala-niṣkala), the nature of prakṛti, the essential identity of the individual ātma, and the doctrine of karma. Following this, the devotee is gifted a vigraha (idol) for daily worship, and encouraged to lead a life of dharma while gradually cultivating an understanding of mokṣa.
In this way, the methods of upāsanā prescribed in the Upaniṣads are made accessible to the lay devotee through the efforts of the Vaikhānasa temple priest. These duties are enjoined upon arcakas by the very śāstra they follow.
Moreover, several of the subtle doubts and spiritual inquiries arising in the process of practice are addressed in detail in treatises such as the Uttama Brahma Vidyāsāra. Therefore, the teachings and procedures of the Vaikhānasa tradition are clearly rooted in Upaniṣadic authority, strengthened by rational inquiry, and proven suitable for practice. They possess the power to bring spiritual welfare (śreyas) to all of humanity.
Conclusion
The Vaikhānasa tradition, deeply rooted in the authority of the Vedas and the contemplative vision of the Upaniṣads, offers a holistic and spiritually inclusive pathway to mokṣa. By harmonizing the worship of the vigraha (idol) with the internal realization of the formless Paramātma, it integrates the saguṇa and nirguṇa aspects of the divine in a unique doctrinal synthesis. The methodical practices outlined in the Kalpasūtra, supported by the insights of sages such as Kaśyapa and Marīci, reveal that mokṣa is not merely a posthumous attainment reserved for ascetics or elite ritualists, but a state of liberation accessible to every sincere seeker through devotion (bhakti), disciplined living, and scripturally guided worship.
In this light, the role of the Vaikhānasa arcaka is not confined to temple rituals but extends into spiritual instruction, guiding devotees in the path of upāsanā with philosophical clarity and devotional compassion. The legacy of this tradition—preserved in texts like the Uttama Brahma Vidyāsāra— demonstrates that the path to liberation, though ancient in origin, remains eternally relevant, universally accessible, and profoundly transformative.
References
- Uttamabramha vidya sara, TTD publications, 1999.
- Purusasuktham, Master EK publications, 1990.
- Mundakopanishat, Ramakrishna Mutt, 1992.
- Samūrtārcanādhikaraņam, TTD publications, 1999.
- Kaśyapa Jñānakāņda, TTD publications, 1999.
- Vimanarchana kalpa, TTD publications, 1999.
- Vaikhanasa kalpa sutram, Vedantha Nilaya Publications, 2000.
- Ananda samhitha, TTD Publications, 1999 [[P246]]