VAIKHANASA AGAMA

A BRIEF INDTRODUTCTION

"Vachaspati", "Samskrita Mitra"

Dr. Remella Avadhanulu
M.Sc. (Nuclear Physics), M.A., Ph.D (Sanskrit), M.A., Ph.D. (Jyotisha)

D. Litt (Hon.), Dy. Director (Computers), (Retd) NIMS, Hyderabad.

Kalanidhi Satyanarayana Murthy

Former Law Secretary, Government of Andhra Pradesh

SHRI VEDA BHARATHI

Hyderabad
2016

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Vaikhanasa Agama -
A Brief Indtroduction
Dr. RVSS Avadhanulu

Kalanidhi Satyanarayana Murthy

Copyright : @Shri Veda Bharathi

First Edition : 2016

Price : Rs. 40/-

For Copies :

1. Shri Veda Bharathi

H-Block-34, Madhuranagar, Hyderabad-500 038.
Ph. : 040-23812577 Cell : 098494 59316
e.mail : shrivedabharathi@gmail.com
www.shrivedabharathi.in

Printed at :

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 Om
VAIKHANASA AGAMA

(A BRIEF INTARODUCTION)

INDEX
PREFACE 4
1. Vaikhanasam - A Brief History 8
2. Vaikhanasa - Deffinitions 18
3. The Relationship between
Vaikhanasa and Vedas 26
4. Vaikhanasa and Sages 30
5. Vaikhanasam - Agamas 42
6. Vaikhanasam - Vaisnavam 48
7. Vaikhanasa School of Thought 53
8. Vaikhanasa - Samskaras 69
9. Vaikhanasa Archaka - Signifcance 73
10. Temples - Modes of worship 78
11. Vaikhanasam - Order of creation 84
12. Vaikhanasa - Technical Jargon 86
13. Vaikhanasa - Significance 92
14. Vaikhanasa - Devotional Practices97
Bibliograhphy

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 Om
VAIKHANASA AGAMA
(A BRIEF INTARODUCTION)
Preface
Srauta smartaadikam karma nikhilam ena sutritam, I
tasmai samasta vedarthavide Vikhanase namah II

It is common knowledge that the vitality and soul

of India is largely dependent on its spirituality and the
lofty value system that emanated from it. The spiritu-
ality of India ows its origin to the sublime vedic litera-
ture, the schools of thought that grew out of them and
the culture and traditions that flourished alongside. The
holy sages of India, who did not have anything other
than the welfare of humanity in their mind, left behind
their own spiritual experiences in the form of diverse
traditions so that the next generations live in peace,
happiness and spiritual awakening. Those who worked
in that direction are the Vaikhanasas, Valakhilyas,
Sanaka, Sanandana etc, the saptarishis and many
more! There are frequent and copious references in
Vedas, Ramayana, Mahabharata and the puranas and
other ancient elevating literature to Vaikhanasas, who
are a byword for extremely intense vows (deeksha)
and meditative practices (tapas). The lofty tradition
and practices initiated in the hoary past by those sages,
4
have been carried forward generation after generation
to this day by their disciples and their successor, with
great dedication. That they were kept alive to this day
passing through troubled periods in history is not
merely a miracle but speaks loudly of their innate
strength and timeless relevance. More importantly it
is these holy men of Vaikhanasa tradition who have
been rendering service for millennia to Lord
Venkateswara on the Tirumala Hills and also to
Lakshminarayana in various forms in other Vaishnava
kshetras. We owe to them on immense debt of grati-
tude, which we certainly cannot redeem, give what-
ever. The only way we can pay our tribute and show
our gratefulness to some extent to them is by knowing
them and their spiritual traditions, pay our obeisance
and practice their tenets to the extent possible.
But it is no exaggeration to say that except a few,
none among those crores of people who visit the
Tirumala hills know anything about Vaikhanasa Agama
or that the services to the Lord are carried on follow-
ing the rich traditions and practices prescribed in
Vaikhanasa Agama. Due to the pressure and com-
plexities of modern life, many among the families as-
sociated with Vaikhanasa tradition are also forced to
choose other ways for a living and so the youth among
them are not in a position to make any study of that
Agama texts! If the situation continues like this we
face the danger of forgetting our moorings and this
may lead to any trajic results as things stand now!
5
Having noted this state of affairs Shri Veda Bharati and
other kindred organizations have been rendering such
services as are within their reach to reverse the trend
and uphold our magnificent heritage linked with spiri-
tuality.
Shri Veda Bharathi is a charitable institution which
has been relentlessly trying to save the traditional vedic
chanting and to propagate the sublime vedic knowl-
edge. Times have changed. Modern technology made
its foreys into every branch of human activity and no-
body can or should swim against the current. So one
way Shri Veda Bharathi has been preserving the rar-
est of the rare modes of vedic chanting by digitalizing
them and alongside disseminating the great systems
of Indian Philosophy expounded by the holy sages rec-
onciling them with the modern scientific thought in the
shape of detailed books as well as small booklets which
introduce the subject briefly and by talks in TV. The
society is being gradually made aware of the incred-
ible intellectual versatility of our ancient sages and
India’s immeasurable contribution to human thought,
which became the forerunner to Greek philosophical
thought. As a continuation of these efforts Shri Veda
Bharathi is now placing in the hands of our esteemed
readers and seekers of knowledge this small work
‘Vaikhanasa Agama - A Brief Introduction’.
With the grace of Srinivasa, the protector of this
universe, I am acquainted to Sri Srinivasa Deekshitulu

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and Sri G.Prabhakaracharyulu, four years back. The
services they are rendering to the Vaikhanasa tradi-
tion through Vaikhanasa Ashram cannot be described
in words. Their spirit of service became the inspira-
tion to us. We convey our heartfelt compliments to
them. We thought it would be a value addition to the
services already being rendered by them if the con-
tents of the Vaikhanasa Agama literature are made
available in an easily understandable idiom and form
to the general public. As many of our busily engaged
youth are short of time to go through lengthy articles
and are accustomed to grasp the points in ‘bullet form’,
we chose the similarly time-saving question answer
form for their convenience. Our object is to briefly in-
troduce the holy Vaikhanasa Agama to those devotees
who are still in the initial stages.
We have a feeling that this work would be useful as
a first step before making a study of the terse but in-
valuable masterpieces on Vaikhanasa Sastra written
by consummate scholars on the subject. Assuring
the discerning readers and the devotees, that we will
set right such deficiencies as are pointed by them, in
our next edition.

in the service of Lord Srinivasa

Dr.Remella Avadharulu.

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 1. VAIKHANASA – A BRIEF HISTORY
1. Q. When and where did Sri
Vikhanasacharyulu incarnate?
Ans. sage Marichi in his Ananda Samhita says:

sravane sravane sukla purnima somavasareI

simha lagnecha samyukte bhaje naimisham
agatamII

Sri Vaikhanasa incarnated in the Naimisa

forest on a Monday, in the bright half of
Sravana month, the birth star being
Sravana, in the era which began with
Swayambhuva Manu.

2.Q. Where did the hermitages of Vaikhanasas

flourish in ancient days?
Ans. The hermitages of Vaikhanasas nestled in
Naimisharanya, in the vicinities of Ayodhya,
Chitrakuta and near the hermitages of
sages Sarabhanga and Sutikshana etc
flourishing near Vindhya mountains and in
south of river Godavari. Like this they
spread across the length and breadth of
India.

8
3.Q. What is the origin and history of
Vaikhanasa (Bhagavat) Sastra?
Ans. Lord Vishnu himself revealed to sage
Vikhanasa a treatise consisting of a thou-
sand crore of verses – sahasra kotibhi
slokaihi sankhyatam bahu vistaram
(dasavidhahetunirupanam). That sastra
(treatise which commands and protects)
is Bhagavatsastra divine treatise. From out
of it emanated Vaikhanasa sastra- mean-
ing thereby daivika (divine) and sariraka
(bodily) samskaras (sacraments) etc.
Sage Vikhanasa taught this exalted trea-
tise to his disciples – Daksha, Marichi,
Bhrigu, Angirasa, Atri, Kasyapa, Pulastya,
Pulaha, Vasista, Kratur etc., in a con-
densed form consisting of one-and-half
crore verses (saarthakoti pramamanatah).
Among them Marichi, Bhrigu, Atri and
Kasyapa made a deep study of the trea-
tise consisting of one-and-half crore verses
and abridged the elaborate teachings, re-
taining the most essential and core as-
pects into four lakh vaerses. In this way
Sri Vaikhanasa Bhagavatsastra came to
us.
9
4.Q. What do you know about sage Bhrigu
and what are his treatises on
Vaikhanasa Agama?
Ans. Bhrigu was the mind born, son of Brahma
and a highly venerable sage. He is a ‘gotra
pravartaka’ originator of a gotra or a lineage.
Bhriguvamsa begins with him and
Jamadagni, Dadheechi etc., sages belong
to his liniage. He practiced austerities on
the banks of Narmada and that place is now
called Broach in Gujarat. He married
‘Khyati’ the seventh daughter of Devahuti
and Kardhama prajapati.

His writings became reputed as ‘adhikaras’

– authorities. They are: 1. Khiladhikara; 2.
Puratantradhikara; 3. Vasadhikara;
4. Chitradhikara; 5. Manadhikara; 6.
Kriyadhikara;7.Archadhikara;
8. Yajnadhikara; 9. Varnadhikara;
1 0 . P r a k i r n a d h i k a r a ;
11.Pratiguhyadhikara;
12.Niruktadhikara and 13.Khiladhikara.
(There are two Khiladhikara nos.1 and
13).

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Q.5. What do you know about sage Marichi
and what are his writings?
Ans. Sage Marichi also was a mind-born son of
Brahma. He married ‘Kala” the first daugh-
ter of Devahuti and Kardama Prajapati. He
was a great tapasvi and jnani. His son was
Kasyapa. His treatises are many among
which Ananda samhita became very fa-
mous and a part of it was publishedby TTD
in the year 1926.

Q.6. What do you know about sage Atri and

what are his works?
Ans. Atri was born out of the eyes of Brahma
and he is mentioned at several places in
Hindu literature. His wife Anasuya was the
second daughter of Kardama Prajapati.
She was a byword for wifely virtues and
chastity. The story occurs in Ramayana.
His famous treatises are 1.Purvatantra;
2.Atreyatantra; 3. Vishnutantra and
4.Uttaratantra. The second one was pub-
lished by TTD in Devanagari script.

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Q.7 What do you know about Kasyapa and
what are his writings?
Ans. Kasyapa was the son of Marichi and mar-
ried the thirteenth daughter of Daksha. He
is caredited to have auathored three trea-
tises; 1.Satyakanda; 2.Tarkakanda;
3.Jnanakanda. The third one was published
by TTD in Devanagari script.

However there are many sages with the

name of Kasyapa and doubts are ex-
pressed whether the Kasyapa son of
Marichi is the same Kasyapa, the disciple
of Vaikhanasa, about whom some say not
much is known or whom he married etc.

8.Q. Can we determine as to when was

Vaikhanasakalpasutra compiled?
Ans. As to the origin of Vaikhanasakalpasutra it
is said:

“Vikhano munaye purvam sutram

bhagavateritam

tasmat bhagavatsutram loke

Vaikhanasam smritam.”

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 At the beginning of creation God himself
revealed this sutra to sage Vikhanasa and
so it was known as Vaikhanasakalpasutra.
Since God himself revealed this sutra it is
anadi beginningless. However we can take
a more realistic view to satisfy the modern
mind that it is extremely ancient so it and
defies any meaningful speculation as to
when it was compiled.

9.Q. To conclude that Vaikhanasa is ex-

tremely ancient what are the authori-
ties?
Ans. 1. In the first panna (popularly known as
Aruna) of Taittiriya Aranyaka of Krishna
Yajurveda, the word ‘Vaikhanasa’ occurs:

eg. e nakhah I te Vaikhanasah I

2. In the concluding slokas of

Vishnusahasranama which is an integral
part of Mahabharata, the word ‘Vaikhanasa’
occurs.

eg. Atmayonis swayamjato

vaikhanas samagayanahII

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 By the time India became independent
(1947), 5048 years have passed after
Mahabharata war was faught. Even by that
time the word ‘Vaikhanasa’ was in popular
usage in religious discourses. From this
one can imagine how ancient it is.

10.Q. How does Brahmavaivartapurana de-

scribe the greatness of Vaikhanasa
Kalpasutras?
Ans. The Brahmavaivartapurana says:

trimurtinam yadha Vishnuh sivananutu

sadasivah I

dharmanam Vaishnavo dharma smritinam

manava smritih

vipranam vedavidusham yadha

Vaikhanaso varah I

sutranam tatpranitantu yatha srestatamam

smritam II

Just like the Vishnu among the Trimurthis,

Sadasiva ;among the Sivas, Vaishnava
dharma among the dharmas, Manusmriti
among the smritis, among the Barahmins,
14
 erudite vedic scholors are great; so too
among the Kalpasutras, the Vaikhanasa
Kalpasutras are great, says
Brahmaavaivartapurana.

11.Q What are the various names with which

the Kalpasutras handed down by
Vikhanasa Maharshi knon?
Ans. They are known as Vaikhanasa kalpasutra,
Srisutra, Sri Vaikhanasa Bhagavatsastra
and Aushakheyasa Sutra. These names
owe their origin to the relevant subject dealt
with in Vaikhanasa Kalpasutras. They are
therefore sardhakanamas, names signify-
ing a purpose or a subject.

12.Q. In which states Vaikhanasa is in great

popularity?
Ans. It is popular in the areas of Andhra Pradesh,
Telangana, Tamilnadu, Karnataka,
Pondicherry states.

13.Q. What sutras are called samanya

sutras?
Ans. “bodhaniyamapastambiyam

15
 satyashadham gargeyina magastyam
sakalya masnalayinam sambhaviyam
katyanamiti navani purvasutrani”.

Bodhayana, Apasthamba, Satyashada

Gargeya, Agastya, Sakalya, Aswalayana,
Sambhviya, Katyayana – these nine sutras
in total merely deal with srauta, smarta
karmas, which are mundane in nature and
are regarded as samanya sutras – sutras
of a general of an ordinary nature.

14.Q. What sutras are called asamanya

sutras?
Ans. “Vaikhanasiyam, saunakiyam,
Bharadvajam, Yagnavalkyam,
Jaiminiyam, Vadhulam, Madhyandinam,
Kaundinyam, Kausikiyamiti navanyapara
sutrani”

Vaikhanasa, Saunakiya, Bharadvaja,

Yagnavalkya, Jaiminiya, Vadhula,
Madhyandina, Kaundinya, Kausikiya –
these nine sutras are regarded as having
been established in Vedas and Upanishads
and deal with not only daivika (divine) and
sariraka (bodily) karmas but also with the
16
modes of worshipping Vishnu and there-
fore they are regarded as ‘asamanya’ ex-
traordinary sutras. They have great spiri-
tual significance. Among these 18 sutras
the Vaikhanasa Kalpasutras are extremely
comprehensive in their sweep and give
meticulous attention to image worship,
temple rituals, temple vastu etc. They ex-
tend both ihika (earthly) and amushmika
(heavenly) bliss on those who follow them.

17
 2. VAIKHANASA – DEFINITIONS
15.Q. What words are synonymous with
‘Vikhanasa’?
Ans. Vikhana – Vikhanasa – Vikhano – Vaikhana
– Vaikhanasa – are synonymous with the
word ‘Vaikhanasa’.

16.Q. In what sense the word ‘Vaikhanasa’

is understood?
Ans. Vaikhanasa means ‘a person who has
digged deep’ is the literal meaning. The
word khanana contextually means philo-
sophical interpretation. It means to deeply
introspect on the real nature of the ultimate
(paramatma). The Sanskrit word ‘khnana’
literally means ‘to dig’ and in the present
context it means a person who has dug
deep in to the vast vedic literature to as-
similate it’s substance and message.

‘Vikhanasa’ means a person who has

made a deep and critical study of the
Vedas, a person who researched on Vedas
and understood its allegorical meaning, a
person whi has carefully and meanningfully
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 interpreted the enigmatic passages occur-
ring in the Vedas.

The Vedas inhere in Paramatma and by re-

ferring to the task of delving deep into them,
the word ‘Vikhanasa’ in fact alludes to and
resolves it self into knowing the Paramatma
himself in a trans as otherwise who can
understand the real meaning of Vedas?
So, Vaikhanasa is the name signifying
Paramatma himself, who is the originator
of Vedas – (Vaikhanas samagayanah).

17.Q. Who are Vaikhanasas?

Ans, Those Brahmins who, -

(1) are born in the lineage of sages Brigu, Atri,

Kashyapa, Marichi when they were in deep
introspection on the real nature and form
of Paramatma; and

(2) who have purified and refined themselves

by undergoing the samskaras
(sacrements) prescribed by the
Vaikhanasasutras; and

(3) who have studied that branch of the Veda

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 he is authorized to study among the four
Vedas, namely Rigveda, Yajurveda,
Samaveda and Atharvaveda. (Since Vedas
are conserved by oral tradition, adhyayana
is not possible unless a person of earlier
generation teaches him. So adhyayana
implies and imposes also a duty to teach
the Veda to youngsters of the next genera-
tion also and this is a called adhyapana).
So for a person to be called a Vaikhanasa,
he should satisfy the above three condi-
tions.

18.Q. In what other sense the Lord

‘Vaikhanasa’ is understood?
Ans. In another commentary it is stated that
Vaikhanasas are those pious persons who
are not controlled by their sense organs and
hold that the whole universe, with its be-
ings and non-beings is nothing but the Brah-
man itself.

19.Q. In ‘Arunam’ a renowned part of

Taittiriya Aranyaka, the sentence; “ye
nakhah I te Vaikhanasah”. In what
context that statement occurs? And

20
 what is its meaning?
Ans. There is a fire ritual (homa) called
“arunaketukagnichayanam”. For perform-
ing that ritual, bricks should be arranged
in the shape of an altar. That special pro-
cedure is called “abhistakopadhanam”.
While explaining that procedure the above
sentence occurs.

“Prajapati did penance. On completion he

shook his body. From out of his mind
‘Arunas’ , ‘Ketavas’. ‘Vatarasanas’ etc
sages emanated. His nakhas (nails) are
Vaikhanasas and his romas (hair) are
Valakhilyas.” is the meaning of those sen-
tences.

In this context Brahmadatta Vyakhyana

says:

“Prajapati did penance meditating on

Paramatma, desiring to have children iden-
tical to him. When he was in a state of
trance a thrill ran through his body. For that
reason he shook his body. Then his mind
was totally focused on Paramatma. So he

21
 secured the grace of God. For that reason
Arunas (those who love God and are unat-
tached in other respects), Ketavas (those
who are of sublime character and those
who excel everybody among those who are
established in God), Vatarasanas (nude
ascetics who are steady in their mind, like
Sanaka etc), were born as sons. But as
these ascetic sons are far removed from
the karma marga (the way of action), he
approached Paramatma once again to
have sons who tread on the path of karma,
action. Then Vaikhanasas and Valakhilyas
were born.”

20.Q. To whom the word Vaikhanasa refers

to?
Ans. Sri Narayana is also called Vikhanasa. The
four faced Brahma born out of the lotus
originating from the navel of Vishnu, Bhrigu,
Atri, Kasyapa, Marichi etc. mind born sons
of Brahma and the descendents born in the
lineage of those sages are also called
Vikhanasas.

21.Q. The word ‘Vaikhanasa’ is associated

22
 with all Brahmins in general and to
sages too. Some people feel that to
restrict it to only some among them
is not correct. What is your take on
this?
Ans. The word ‘pankaja’ in Sanskrit means ‘that
which is born out of mud’. White water-
lillies (kaluvas), red water-lillies, shells, lo-
tuses etc. are all mud-born. Yet the word
‘pankaja’ is popularly known and is used in
the sense of lotus only. The literal mean-
ing of the word ‘Dasaradhi’ is the son of
king Dasaratha. But it is understood and
is used in the sense of Sri Rama only.

Similarly the word ‘Vaikhanasas’ has an en-

larged meaning; it specifically relates itself
only to those Brahmins who underwent
sacraments prescribed in vaikhanasa
sutras and following the traditions of
Vaishnava cult.

22.Q. Give some instances / contexts in

which the word ‘Vaikhanasa’ is
found?
Ans. 1. In the last sloka of Sri Vishnusahasranama
23
 stotra it is stated ‘atmayonis swayam jato
Vaikhanassamagayanah’ and in this sen-
tence, the word Vaikhanasa’ is used and it
refers to Vishnu.

2. In the Shantiparva of Mahabharata the sen-

tence “tadvaikhanah parambrahma” oc-
curs, which means that Vaikhanasa is
parabrahma – God the Absolute or su-
preme Brahman.

3. Atmasamhita says “mahabhutena bhutena

vyaptam Vikhanasa jagat” – meaning that
this universe is pervaded by Vikhanasa –
meaning Brahmam – pure consciouness.

4. In the Shantiparva of Mahabharata it is

stated:

Khanitvachatnah atmanam
dharmadiguna samyutam I

d h y a n a m a v i s y a y o g e n a
chasidvikhanaso munihi II

Vikhanasam visitakhyam khananam

srutichoditam khananam I

24
 visesena khanedyasmadbhavana
munisrutaye I

Tasmat vikhanaso nama sa

asidandajah priyah II

meaning thereby:

“Sage Vikhanasa who established himself

in sublime qualities like dharma intro-
spected on his own nature deeply and then
immersed in deep meditation in the way of
yoga, a state of super consciousness.
(Vikhanasa means a person renowned as
a distinguished person; khanana means
digging deep into the spiritual knowledge
expounded by Vedas or a person who
deeply investigated / inquired into the Vedic
lore). To transform into a Muni it was
thought that a deep spiritual inquiry is
needed and so the four faced Brahma in a
state of trance is known as Vaikhanasa.”

5. In Srimad Bhagavata it is stated:

Na khalu devakinandano bhagavan akhila

dehinam antaratma drik I

25
 Vikhanasa arthito visvaguptaye sakha
udeyivan satvataam kule II

antarhitanam khananat vedanam tu

visesatah I

sa vibhuhu prochyate sarvaihi

vikhaanaaha brahmavadibhihi II

Vedamulasya devasya nama

Vaikhanasam smritam I

tenoditam tu yatchastram
Vaikhanasamitiritam II

3. THE RELATIONSHIP BETWEEN

VAIKHANASA AND VEDAS
23.Q To which Veda the Vikhanasa branch
belong ?
Ans. It belongs to the Taittiriya sakha of Krishna
Yajurveda.

24.Q. How was Taittiriya sakha divided ?

Ans. Taittiriya samhita has been divided into 7
kandas (sections) and then into 44
prapathakas (chapters) and thereafter

26
 these were divided into 651 anuvakas (sub-
sections) and thereafter into 2198 kandigas.
Golava composed padapatha and Sakalya
composed kramapaatha. Some say that
this padapatha was composed by sage
Atreya. Charanavyuha (an arrangement or
formation of charamas attributed to
Saunaka) says that in the kalpasutras writ-
ten following the Taittiriya yajussakha there
is a reference to ‘Awkheya’. This ‘Awkheya’
sabda is said to be a synonym to Vaikhansa

25Q. What is meant by swadhyaya to

Vaikhanasas?
Ans. Mantrajapa (repetition of mantra) or Vedic
chanting (this could be all the four, three,
two or only one Veda) is called swadhyaya.

26.Q. Why are Vaikhanasas regarded as

having chanted all the Vedas?
Ans. Vaikhanasas belonged to a very ancient pe-
riod when the Vedas were in one mass.
They were subsequently divided into
Rigveda, Yajurveda, Samaveda and
Atharvana Veda by sage Veda Vyasa. Be-

27
 fore that division the huge mass of Vedas
was called Vaikhanasi. Since the
Vaikhanasas studied and memorized that
Vaikhanasi they were regarded as having
studied and memorized the four Vedas.

27.Q. What is that sentence in Rigveda

which alludes to Tirumala Sri
Venkateswara?
Ans. arayi kane girim gaschasadanve
sirim bithasya sattvabhihi I
tebhistya chatayamasi I (R.V.10.155.1)

‘If an indigent and blind person reaches the

hill all his sins are expiated. (The word
Vikata alludes to the word Venkata). All im-
pediments in the way of peace and happi-
ness are removed. The words of sage
Sirimbitha will not go waste.’

28.Q. Is Vaikhanasa Vedic or Tantrik?

Ans. Since Vaikhanasa is deeply rooted in Vedas,
it is Vedic in its origin, but not Tantrik.

That which owes its origin to Vedas is tra-

ditionally called Vedic. Tantra on the other

28
hand consists of esoteric and occult rites
using yantras, mantras and austerities in-
tended to bring out the extra-sensory pow-
ers latent in man. Such practices are re-
garded as a cult by itself. They are un-
popular and looked upon with suspicion and
disdain. All these bizarre and evil practices
are called Tantras. However the flip side
of it is that explanatory works on certain
meditative practices are also called Tantras
and they are held in high esteem.

In Vaikhanasa sastra there are treatises

named Puratantra, Vishnutantra etc. Be-
cause of the suffix ‘tantra’ in these treatises
some say that there is a scope for misun-
derstanding that Vaikhanasa is tantric. But
in Vaikhanasa sastra the words “chando
mantrapluttavat” occur, which means “be-
cause it is replete with Veda mantras.” In
the Vaikhnasa literature there are copious
references to Veda Mantras. In fact all these
treatises are full of Veda Mantras.

Further it is clearly stated ‘pradhanadi

karmasu srutimargani saritavat’ – unlike
other sutras Vaikhanasa sutra has its roots
29
 in Vedas only. All the sacraments are de-
fined as per Vedic dictates. Even at the
time of suddhachamana (ceremonial sip-
ping of water at the commencement of any
ritual including sandhyavandana)
Vaikhanasa sutra prescribes the com-
mencement with the words ‘rigvedaha
prinatu’, while other sutrakaras prescribe
Kesavanamas).

So Vaikhanasa sastra is Vedic and any de-

lusory thinking that they are non-vedic
should end.

4. VAIKHANASA AND SAGES

29.Q. Who are the founders of Vaikhanasa
sastra?
Ans. Lord Vishnu himself is the original founder
of Vaikhanasa sastra. This sastra was
firstly revealed to Sage Vikhanasa and from
him it reached a group of ascetics named
Bhrigu, Atri, Marichi, Kasyapa. They ed-
ited and systematized the Vaikhanasa
sutras.

30
30.Q. Is there any reference to or admira-
tion for these maharshis in
Mahabharata Srimad Bhagavata etc.?
Ans. In Bhagavadgita Sri Krishna says :
“maharishinam Bhriguraham – among
maharshis I am Bhrigu”. Bhagavan Sri
Krishna identified himself with Bhrigu and
in that manner extolled him. In Bhagavata
Bhrigu proved as to who is paradaiva – tran-
scendental divinity – among the Trimurthis
– trinity. And then Atri was the father of
Dattatreya and Kasyapa was the father of
Vamana.

31.Q. Which sastrakaras (composers of

sastras) recognized and acknowl-
edged the uncompromising faith of
the Vaikhanasas in the authority of
Vedas.
Ans. 1. Several ancient sastrakaras like
Bodhayana and a host of others recognized
the unshakable faith of Vaikhanasas in the
Vedic prescriptions. For example
Bodhayana Dharmasutra (3.3.17) says
‘sastra parigrahah sarvesam

31
 Vaikhanasanam’.

2. Manu says that the word ‘Vaikhanasa’ ap-

plies to all ascetics and sages who singu-
larly reflect on the supreme reality,
e.g.”Vikhanasa mate sthitah (Manusmriti
6.21)

3. Gautama who authored a smriti (second-

ary scripture) says that those Vaikhanasas
who forged faith in Vaikhanasa suatras are
Vanaprastas (forest dwellelrs) and that their
specialty is that they worship
‘sramanakagni’ a fire ritual specially pre-
scribed to forest dwellers.

4. Sitopanishad says:

Vaikhanasa risheh purvam Vishnorvani

samudbavet II
Vikhanasa risheh pura Vaikhanasa
parvataha Vaikhanasa matatas
tasminnadew pratyekha darsanam
Smaryete munibhir nityam Vaikhanasa
matah paramII

The voice of Vishnu issued out of the lips

32
 of Sage Vaikhanasa. Prior to that the mass
of Vaikhanasa literature was like a moun-
tain. After this first kalpasutra came out in
the name of Vaikhanasa sutra. All sages
venerated it and remember its ethical and
spiritual contents every day. In this man-
ner the Upanishad admires sage
Vikhanasa and his Kalpasutras.

5. The elderly all knowing scholars describe

its sublime nature thus:

Vaikhanasya sutrasya agnes sramana

kasya cha
Narayanasya devasya yadaartham
nacha vindati

6. Apart from these Yama, Sankhalikhitas,

Harita, Vasista, Apasthambha, Jaimini,
Kapinjala etc venerable sages praised
Vaikhanasas.

32.Q. What is meant by Vaikhanasa

Bhagavat Sastra?
Ans. The treatises written by Bhrigu, Atri, Marichi,
Kasyapa are together called Bhagavat

33
 sastra. Actually as the contents of these
treatises were taught by Lord Vishnu Him-
self and as they primarily deal with the
methods of worshipping God they are to-
gether called Bhagavat Sastra.

33.Q. What is the objective of ‘Kalpasutras’

one of subsidiary treatises? What are
the subsidiary branches in it?
Ans. The word ‘kalpa’ means prayoga or practi-
cal method of doing a thing. The purpose
of Kalpasutras, the best of the six
Vedangas on the method of performing ritu-
als is aimed at promoting individual’s ethi-
cal and spiritual worth and thereby to se-
cure the welfare of the society.

There are four internal divisions in

kalpasutras –1.Grihyasutras; 2.
Dharmasutras; 3.Srautasutras; 4.
Sulbhasutras.

1. Srautasutras. They explain in detail the

Vedic rites and sacrifices intended to pro-
mote social welfare and universal peace
and happiness.

34
2. Grihyasutras. ‘Griha’ indicates wife. They
teach the sacraments and rites to be per-
formed by a householder They are in 7
chapters and they extensively deal with
sacraments and rites to be performed from
birth to death and thereafter too like yearly
ceremonies to departed parents. They pre-
scribe expiatory rites - prayaschittas.
These are mainly domestic rules.

3. Dharmasutras. They deal with ‘achara’

and ‘vyavahara’ so far as individuals are
concerned. ‘Achara’ is intended to keep
the body-mind complex healthy and pure
‘Vyavahara’ is intended to promote cordial
and ethical social conduct.

As the dharmasutras and grihyasutras had

become practice wise antiquated, lan-
guage-wise archaic and not as systematic
as one would desire, they gave rise to
dharmasatras like manusmriti etc. This
smiriti literature is on a wider canvas and
extensively deal with the administration of
Justice and awarding punishments in par-
ticular, and kingly duties and the subjects’

35
 duties. Both the dharmasutras and
dharmasastras aim at upholding dharma,
righteousness at all levels, individual, so-
cial, Judicial and administrative.

4. Sulbasutras. ‘Sulba’ means the thread

used for measurement. They extensively
deal with the details of constructing
Yajnavedis, (plot forms for the perfor-
mance of Vedic rites) and rituals and
homakunda (altar for the fire) etc. They
disclose an astonishing knowledge of geo-
metrical knowledge prevalent in ancient
India.

34.Q. Name some of the Kalpasutras?

Ans. Bodhayama, Aparthamba, Satyashada,
Drahyayana, Agastya, Sakalya,
Asvalayana, Sambhaviya, Katyayana –
These are the names of one set of a
Kalpasutras.

Vaikhanasa, Saunakeya, Bharadwaja,

Agnivesa, Jaiminiya, Vadhula,
Madhyandina, Hiranyakesiya,
Kaushitakaha are the names of another set

36
 of a Kalpasutras.

34.Q. What does Vaikhanasa Kalpasutra

basically tall us?
Ans. The broad aim of Vaikhanasa Kalpasutra
being peace, progress and prosperity at all
levels individual, family and society at large,
it clearly and elaborately prescribes righ-
teous conduct and essential duties of the
individual, householder and society.

35.Q. How many kinds are there in

Vaikhanasa systems? and what are
they?
Ans. All treatises in Vaikhanasa litera-
ture have as their core value and message
the exalted work of sage Vaikhanasa.

They are: 1. Atreya, 2. Kasyapeya, 3.

Maricham and 4. Bhargavam. All these to-
gether constitute one and the same
Vaishnava doctrine.

36.Q. The Vaikhanasa Kalpasutra com-

prises of how many chapters?

37
Ans. It comprises of 32 chapters traditionally
known as prasnas.

1. Grihyasutra 7 Chapters

2. Dharmasutra 3 Chapters

3. Pravarasutra 1 Chapter

4. Srautasutra 21 Chapters

———
Total 32 Chapters

———

37.Q. A part from sage Vaikhamas, who are

the other ancient authors on
Vaikhanas school ?
S.No. Sage Treatise No. of Treotises
Particulars Verses

1. Brigu Adhikara Treatises 8 Khila,

Khiladhikara Puradhikara, Vasadhikara
Chitradhikara, Pragrihyadhikara,
Manadhikara, Kriyadhikara 64,000

2. Atri Tantra treatises 4 Uttara, Vishnu Purva,

38
 88,000

3. Marichi Samhita treatises 8 Marichi, Jaya,

Nanda, Samjnana, Vira, Vijaya, Vijita,
Vimala Samhitas 1,84,000

4 Kasyapa Kanda Grandhas 5 Santana,

Satya, Jnana, Tarka, Kasyapeya, Kandas
64,000 25 - 4,00,000

The above details are taken from –

Bhargava Vasadhikara,
Marichivimanakalpa, Pancharatragama
treatises. However, Agamapravara Dr. Divi
Krishnaswamy Iyengar in his article pub-
lished at pages 53-55 in the Silver Jubilee
Souvenir (1959-1984) of Sri Vaikhasa Divya
Sidhanta Vivardhini Sabha (Regd.) attrib-
uted to the above sages some more works.
Please see Questions 4-7 ante.

38.Q. What are those valuable aspects not

dealt with in other Kalpasutra trea-
tises but are available in Vaikhanasa
Kalpasutras?
Ans 1. Worshipping Vishnu 2. Vishnua Bali
Samskara 3. Vanaprastasrama

39
 4. Sramanakagni 5. Tridanda Samnnyasa

39.Q. With what other names Vaikhanasa

Sastra is called?
Ans. Vaikhanasa Sastra is also called Bhagavat
Sastra, Srisastra, Vaikhanasagama.

40.Q. Who authored the celebrated

‘Proudhivyanjika’?
Ans. It was written by the renowned scholar and
poet Vedantadesika also known as
Srinivasa Deekhitulu, Srinivasamakhi. He
wrote a commentary known as
“Tatparyachintamani’ on Vaikhanasa
Grihyasutras. As a forerunner to his com-
mentary he wrote a treatise known as
“Dasavidhahetu Nirupanam”. His illustri-
ous predecessor was Srikrishnakumara.
The treatise authored by him was
“Praudhivyanjika”. It expounded with unri-
valled clarity the school of Vaikhanasa.

41. Q. Who are the renowned Acharyas who

commented on the Brahmasutras?
What doctrines did they propound?

40
Ans. 1. The first Acharaya to comment on
Brahmasutras was Sri Adi
Shankaracharya (788-820 AD). His
commentary expounded Advaitya
Siddhanta – non – dualism. It is known
as Sutrabhashya.
2. The next Acharya who wrote a commen-
tary on Brahmasutras known as
Sribhashya was Srimad Ramanujacharya
(1017 -1137 AD). His commentary ex-
pounds Visistadvaita school of thought
(qualified monism)

3. The third Acharya who commented upon

Brahmasutras was Sri Madvacharya
(1238-1317 AD). His commentaries
Sutrabhashya and Anuvyakhayana took a
totally independent view – Dvaita, dualism,
based mainly on logic.

4. Sri Srinivasamakhi (1059 AD) wrote a com-

mentary expounding Lakshmi Visistadvaita
school of thought.

42. Q. What is the essential aspect in Sri

Lakshmi Visistadvoita?
41
Ans. This doctrine maintains that Vishnu in the
company of Sri Lakshmi alone can liber-
ate a devotee. This school of thought gives
prime of place to Sri Lakshmi and holds
that on her bidding (purushakara) alone
Srimannarayana grants mukti.

5. Vakhanasam - Agamas
43. Q. What is meant by Agamas?
Ans. The sentences issued from the face of in-
carnations of Vishnu, like Sri Krishna are
called ‘nigamas’. In Bhagavata the words.
‘Imam swanigamam’ occur. Just like
‘smritis’ originated from ‘sruti’, the teach-
ings based on the Vishnu’s sacred sen-
tences are called Agamas. The word
‘Agama’ is also understood in the sense of
Truth or the one that imparts comprehen-
sion knowledge.

In the present context Agamas are treatises

chiefly constituting the methods of temple
construction and creation of murti, modes
of worshipping deities, philosophical doc-
trines, meditative practices etc.

42
44. Q. What is the Significance of Agamas?
Ans. Etymologically the word ‘Agama’ is derived
from the verb root ‘gam’ meaning ‘to go’ and
the preposition ‘aa’ meaning ‘towards’,
which refers to scriptures or that which has
come down from scriptures. Agama is a
traditional doctrine or system which com-
mands faith.

Agamas deal with the philosophy and spiri-

tual knowledge behind worshipping of the
deity, the yoga and mental disciplines re-
quired for this worship and the specifics of
worship offered to the deity. The ritualistic
pattern of worship in the Agamas is differ-
ent from the Vedic form. While the Vedic
form of Yajna requires no idols and shrines,
the Agama are based on idols with puja as
means of worship. The Agamas deities are
pinned to a specific spot and assume the
nature of a territorial deity.

The Agamas essentially regulate the world

by life-style and fixes the mind on God,
eventually leading to moksha, liberation. In
the post-vedic religious literature the

43
 Agamas form the foundation for the modes
of worship.

45. Q. What are the principal Agamas?

Ans. 1. Vaishnavagamas 2. Saivagamas
3. Shaktagamas 4. Devyagamas

5. Vaidikagamas
46. Q. How were the above-mentioned
Agamas divided.
Ans. 1. Vaishnavagamas

(a) Vaikahanasagama (3)

(b) Pancharatragama (141)

(c) Bhagavatam (Sattvatam)

2. Saivagamas

(a) Sivabheda (10)

(b) Rudrabheda (18)

There are 108 subsidiary agamas to these.

3. Saktagamas

44
 (a) Garudatantra (28)

(b) Vamatantra (24)

(c) Dakshinatantra (32)

(d) Bhutatantra (20)

Apart from there there are 64 other tratras

too

4. Devyagamas

(a) Vishnukranta (64)

(b) Radhakranta (64)

(c) Aswakranta (64)

5. Vaidikagamas

The methods available in 18 Vedic leanings

constitute their Agamasastras. There are
no specific Agama treatises.

47. Q. How are the contents of each Agama

divided into parts subject-wise ?
Ans. Each Agama is divided into four parts sub-
ject-wise thus:

45
1. Jnana pada - Consists of philosophical
and spiritual knowledge, knowledge of re-
ality and liberation.

2. Kriya pada - Consists of rules for con-

struction of temples, for sculpting, carving
and consecration of idols of deities for wor-
ship in temples; details of different forms
of initiations or dikshas.

3. Charya pada - Lays down rules for daily

worship (puja), observances of religious
rites, rituals, festivals and prayaschittas and
sectarian conduct, achara.

4. Yoga Pada – Concentrates on yoga and

the mental discipline, Astangan yogas.

48. Q. How did Vaikhanasa Agama acquire

that name?
Ans. Sage Vikhanasa is the mind-born son of
Sri Mahavishnu. He authored the exalted
and sacred Vaikhanasa Agama. So it was
named after him.

49. Q. What is meant by Vaikhanasa

Paddati?

46
Ans. The word, ‘Paddati’ means ‘method’. The
process and method of consecrating and
establishing the idol of Vishnu after per-
forming rituals like, kharshana, which in-
fuses divinity in it is called Vaikhanasa
Paddati.

50. Q. What are the contents of Agamas ?

Ans. In Vaikhanasa Agama, the following sub-
jects are dealt with:-

1. Construction of temples (place, sculpture,

air circulation and lighting in the temple
complex)

2. Idols to be installed, the material from which

they are to be made, their dimentions, pro-
portions

3. Bimbapratista – consecrating and estab-

lishing the Idol after appropriate rituals.

4. Daily worship and special worship.

5. Utsavas – Celebration of festivals like

Brahmotsavams.

6. Prayaschittas – expiatory rituals.

47
7. Philosophical and spiritual reflections.

8. Yogasadhana

9. Mokshaswarupa – nature of liberation.

6. Vaikhanasam –Vaishnavam
51. Q. How many forms are there to Sri
Mahavishnu?
Ans. He is lauded as having five incarnated
forms – Vishnu, Purusha, Satyaka,
Achyuta, Aniruddha – these divine manifes-
tations are called Panchamurthis or five
incarnated forms.

52. Q. With what blessed qualities (gunas)

Sri Mahavishnu is endowed?
Ans. Devotees believe that Sri Mahavishnu has
six blessed qualities (sadgunyavanta).
They are aisvaraya (lordship), virya (viril-
ity), yasas (renown), Sri (splendour), Jnana
(knowledge) and vairagya (detachment)

53. Q. In what states and with names the

four divine manifestation (amsas) of
Vishnu flourish ?

48
Ans. The four divine manifestations indicate
separately the prominent divine qualities
and the feelings the Jivatma experiences
in the respective states.

The identified important divine qualities are

four in number of they are dharma (righ-
teousness), jnana (knowledge), aisvarya
(lordship) and vairagya (detachment)

1. The first sage is Dharma manifestation. In

that stage the manifested form is called
Mahavishnu or Purusa.

2. The second stage is Jnana manifestation.

In that stage the manifested from is called
Satyaka.

3. The third stage is Aisvarya manifestation.

In that sate the manifested form is called
Achyuta.

4. The fourth stage is Vairagya manifestation.

I that state the manifested form is called
Aniruddha or Vyapinarayana.

54. Q. In how many aspects or forms

(Vynhas) Sri Mahavishnu manifests?

49
Ans. It is said that Sri Mahavishnu has five as-
pects or forms of manifestatioins. They
are – Para (the Supreme), Vyuha (the
emanation), Vibhava (incarnation),
Antaryami (inner ruler) and Archamurti
(image or idol). They are called ‘Paratma’,
‘Vyuhatma’, Vibhavatma’ ‘Antaratma’
and Archatma’ respectively. Vishnu is
therefore called
‘panchavidhavyuhatmaka’ – who is ca-
pable of emanating or manifesting in five
different aspects or forms.

55. Q. What is the significance of the five

forms?
Ans. Vishnu manifests in five different forms.

1. The Supreme form (para) is intended for

performing the cosmic function of creating
the universe.

2. The Vyuha manifestation is the cause for

the animation and physical mobility. It is
the presiding deity in the four types of
manasapujas (internal worships) like medi-
tation etc

50
3. Vibhava form represents the incarnations
of Vishnu to save the humanity from grave
perils like the savagery from demons etc.
Incarnations like Sri Rama, Sri Krishna
belong to Vibhava manifestation.

4. Hari who is immanent in the Universe and

remains as its sole supporter is the
Antaryamin or the indwelling divine prin-
ciple, ruling the universe.

5. Archamurthi, is the consecrated idol or icon

of the primordial God who causes univer-
sal bliss and drives away all misery. The
iconic form of the lord has emanated to
confer liberation easily on the devotees. By
mere obeisance, worship or recitation of
hyms before the idol one can easily and
quickly attain moksha, liberation: but all this
should be done with unflinching faith and
devotion and a feeling that He alone is the
unfailing savior.

56. Q. Paratma, Vyushatma, Vibhavatma,

Antaratma, Archatma – within whose
reach or accessibility will be these

51
 manifestations?
Ans. 1. Only nitya-muktas (ever-free Jivas)
alone can perceive the Paratma and
Vyuhatma.

2. Vibhavatma is a timely incarnation for a

purpose. He can be seen only by those
who lived in contemporary times and are
close to the avatara – like Anjuma saw Sri
Krishna. Persons living in other times can-
not naturally see that incarnated God.

3. Antaratma (the embodied soul) can be re-

alized only by the pure yogis in their deep
meditation – samadi.

4. Archatma can be attained by all devotees

at all times easily.

Among the four manifestations one after

another is more easily accessible and the
above arrangement is in that order of more
and more easy accessibility or attainment.

52
 7. Vaikhanasa school of Thought
56. Q. What are regarded as the most sa-
cred by the Vaikhanases?
Ans. Agnirvaivaikhanasam sastram

Vishnurvedascha sasvatah !

Gayatri Vaishnava viprah

saptaite bahupavanah !!

Agni the God of fire, Vaikhanasa Sastra,

Vishnu, eternal Vedas, ayatrimantra, devo-
tee of Vishnu, Brahmins the exponents of
sastras and the knowers of Truth – these
seven are regarded as the most sacred by
the Vaikhanasas.

57. Q. What is the Vaikhanasa from of wor-

ship?
Ans. The Vaikhanasas ardently believe that the
only way to cross the ocean of samsara
(transmigratory existence) is to cling to
Srimannarayana, securing His grace. For
that purpose they devised a form of wor-
ship with verses chosen from the four

53
 Vedas. This is known as Vaikhanasa form
of worship.

58. Q. In a nutshell summarise the

Vaikhanasa doctrine ?
Ans. Moksha means the Jiva personally experi-
encing the blissful feel of Vishnu within one-
self. The royal way to get relief from the
worldly bonds of misery and to attain mo-
cha, is to worship the idol as per the Vedic
tenets.

59. Q. With what name the Vaikhanasa form

of worship known ?

Ans. It is known as ‘Vaidika’.

60. Q. In how many forms the worshipping

of God classified?
Ans. It is classified into four forms:

1. Manasa Puja (internal worship)

2. Agri Aradhana (worshipping the god of fire)
3. Alayarchana (worshipping in the temple)
4. Griharchana (worshipping in the house like
daily devatarchana)

54
61. Q. What is meant by Aradhanatraya?
Ans. Aradhanatraya means the three modes of
worship. They are (1) internal worship or
mentally worshipping God, (2) in the form
of homa or havan, which means the act of
pouring an oblation usually of ghee into a
duly consecrated fire and (3) idol worship
either in the Temple or in the House. These
three forms of worship together is called
Aradhanatrayam.

62. Q. How many kinds of Bhagavat -

vyajana are there ?
Ans. Bhagavat - Vyajana is of four kinds. 1
Amurtam (without idol) 2. Murtam (with
idol), 3. Advarakam 4. Sadvarakam

63. Q. At what places Bhagavat - vyajana

can be performed ?
Ans. 1. Manas (mind), 2 . Agni (oblations of ghee
in fire), 3. Alayam (temple) and 4 Griha in
the house.

64. Q. Who has the authority to perform

Bhagavatvyajana?

55
Ans. Vaikhanasa Sastra enjoins that
Bhagavatvyajana following the manner pre-
scribed by Vedas can be performed only
by the adherants of Vaikhanasa Sastra.

65. Q. What is the difference between

‘amurtam’ and ‘murtam’?
Ans. tadarchanan dvidha proktam
amurtamcha samurtakam !

agnauhutam amurtamsyat samurtam

bera pujanam !!

The worship of Lord Vishnu can be per-

formed in two ways – amurtam (without
idol) and murtam (with idol). Amurtam,
worshipping without idol consists of leav-
ing oblations in consecrated fire – it is called
homa or haven. Samurtam means
‘berapuja’ – ‘bara’ means idol or emblem
(pratima).

66. Q. why is idol worship considered best?

Ans. amurtam yajamanasya
abhavechaninasyati

56
 avischinnam, sasvatam nityam
protimaradhanam param.

Worshipping without idol ends with the

yajamani, the worshipper. While so, as the
idol is permanently installed, the worship
continues even after the departure of the
yajamani by his successors. So it is con-
sidered best.

67. Q. What does kasyapa jnanakanda say

about samurta worship?
Ans. Samurte chakshur manasoh

pritihi sada samsmriticha (samstischa)

tabhyam bhakti sradhe syatam !!

sraddha bhaktiyutasyaiva

sarvam samsiddhihi !!

Idol or emblem is a delight to the eye and

the mind and makes one remember it al-
ways. It also infuses faith nad steadiness.
One who is devoted and faithful to god
above gets all that is desirable in life.

57
68. Q. What is meant by
‘bhagavatsamasrayanam’?
Ans. To seek the refuge or protection of God is
called bhagavatsamasrayanam. It also
means worshipping god or samradhana.

69. Q. In how many ways God is wor-

shipped? And what are they?
Ans. God is worshipped in four ways – 1. Japa
2. Hutam, 3. Archana and 4. Dhyana.

1. Japa means repeating the Vedic hym or

Vishnu following gayatri meter or repeat-
ing the Astakshari mantra meditating on the
supreme.

2. Hutam means offering oblations of ghee in

sacramental fire.

3. Archana means worshipping God either in

one’s own house or in a temple in the form
of an idol or emblem following the Vedic
prescription.

4. Dhyana means concentrating the mind

without distraction on the object of medita-

58
 tion. In Dhyana one has to follow the eight
steps to the attainment of yoga – called
Astangayoga with a deep sense of dis-
crimination between the eternal and non-
eternal.

70. Q. Please narrate a few varieties of

mantrajapa ?
Ans. 1. Six-lettered mantra – Om Namo
Vishnave;

2. Eight-lettred mantra – Om
Narayanaya;

3. Twelve-lettered mantra– Om Namo

Bhagavate Vasudevaya

Sage ‘Astakshari’ gave us Vaishanavi

Rikmantras, while sage Marichi gave us
dvadasakhari mantras (twelve-lettred man-
tras)

71. Q. How do Vaikhanass understand

Omkara (Om) the sound symbol
(sabdasanketa) of Paramatma ?
Ans. Om comprises three independent letters
‘a’ ‘u’ and ‘m’.
59
 1. Akara (a) represents the Supreme
Lord Sri Mahavishnu

2. Ukara (u) represents Sri Lakshmi, the

Goddess of prosperity

3. Makara (m) represents the devotee

(dasa) of both the above divinities

72. Q. In how many ways Vishnu is wor-

shipped ?
Ans. 1. Amurtam – offering oblations of ghee
in the consecreted Agni. This is also called
‘sadvaraka’ worship.

2. Samurtam - - worshipping idol (bera or

emblem – pratima). This is also called
‘advaraka’ worship.

73. Q. What type of worship the

Vaikhanasas are ordained to prac-
tice?
Ans. Vaikhanasas are ordained to practice. Idol
worship samurtarchana.

74. Q. Why should one worship Vishnu ev-

ery day ?
60
Ans. Vishnor nityarcha sarva devarcha
bhavati !

If one worships Vishnu daily it amounts to

worshipping all deities. So one should
worship Vishnu every day.

75. Q. What benefit is bestowed if Vishnu is

worshipped with faith and devotion?
Ans. A person who worships God with faith and
devotion will be blessed with wife, children,
friends, a family, cattle, servants, valuable
things, vehicles and all other things like,
money, gold, precious stones, bountiful
grain etc. Not only will he be affluent, he
will also be rid of sorrow and suffering
caused by unseen forces, diseases, thiefs,
fire etc. All his legitimate desires will be ful-
filled. He enjoys all worldly pleasures and
thereafter attains the divine, beautiful and
eternal state in the abode of Vishnu, unat-
tainable even to the devas. He can even
ensure a place in the abode of Vishnu to
his next 21 generations.

Also those who construct temples in cit-

61
 ies, administer them properly, honestly and
efficiently, renovate and develop them, dedi-
cate themselves to the conduct of temple
services for a long period and give due re-
spect to the priest and keep him above
want, too attain all the above prosperities.
All these are the fruits one can earn only
through Vaikhanasa form of worship.

76. Q. Does Vaikhanasa sastra conflict with

any other sastra?
Ans. No. Since it is revealed by the ever pure,
all-knowing God himself for the welfare of
humanity through worshipping Him, it does
not come into conflict with any other sastra.

77. Q. Who are the ‘adhikaris’ for

Vaikhanasa Sastra?
Ans. ‘adhikaris’ means eligible persons. Those
who are born to parents who underwent
‘nisheka’ etc. samskaras according to
Vaikhanasa sastra, who are of good per-
sonal purity and conduct (sadachara
parayanas), who have no impurities in the
order of their leniage (gotra), who can per-

62
 form yajnas, are eligible for learning and
following the sastra. (nisheka is a sacra-
ment performed while the mother is preg-
nant so that she will give birth to a noble
and healthy baby.)

78. Q. What rites and at what times of the

day a Vaikhanasa should perform
daily ?
Ans. Vaikhanas are ordained to follow
‘Panchakala Parayanatva’ – which divides
the day into five parts and enjoins the per-
formance of karmas or rites specified for
each part or kala of the day They are as
follows:-

(1) Abhigamana, (2) Upadana,

(3) Ijya, (4) svadhyaya, (5) Yoga

The first two have to be performed between

early morning and mid-day. The third one
Ijya (Yajna) at the mid-day, the fourth one
svadhyaya in the afternoon and the fifth one
yoga in the evening – these are the timings
fixed for their performance.

The early morning both,

63
 Sandhyavanadana, brahmayajna,
Haridhyana, archana, stuti, keertana form
part of abhigamana. Collecting the mate-
rials necessary for archana is a part of
upadana.

79. Q. From What time a Vaikhanasa attains

Vaishnavatva - the Vaishnava
quality?
Ans. Even from the time one is in the mother’s
womb, one attains Vaishnavatva by the
strength of Vishnubali Samskara.

80. Q. What are the subtleties the com-

pound word, sukshmatisukshma -
subtlest of the subtle – represent?
Ans. Subtler than earth water

Subtler than water Tejas – Agni – Fire

Subtler than fire Vayu – Air

Subtler than Air Space, Akasa

Subtler than Akasa Primordial elements –

tanmatres

64
 Subtler than tanmatras Self-sense or
ego – ahamkara

Subtler than ego Mahat – the greet one,

which in its psychologi
cal aspect is buddhi,
the cosmic intellect.

Subtler than the Mahat The living be-

ings, jivarasi

Subtler than the living space, where

the Vishnu pervades.beings it is known as
Vyoma

Subtler than Vyoma The magnificent

divine form –
Bhagavatdivyarupa

Bhagavatdivyarupa is the subtlest of all

and none else is subtler than it. In it ex-
ists the panchasakti – panchopanishd
–panchamurti immanently.

81. Q. In how many ways a devotee can

reach the Supreme Being ?

65
Ans. 1. Salokya, 2. Samipya,
3.Srupya and 4. Sayujya

82. Q. What is meant by Solokya

Ans. Living in the same world as Vishnu is called
salokya

83. Q. What is meant by samipya ?

Ans. A state in which a liberated jiva lives near
Vishnu is called Samipya.

84. Q. What is meant by sarupya ?

Ans. Having a form similar to that of Vishnu is
called sarupya.

85. Q. What is meant by sayujya?

Ans. A liberated jiva having identified or united
with Sri Maha Vishnu is called sayujya. This
is the highest form of mukti. When pure
water is mixed with pure water what re-
mains is pure water and this truth is quoted
as an example.

86. Q. In how many steps a Jivatma liber-

ated from the earthly bonds attain the

66
 Vishnuloka ?
Ans. Such a Jivatma attains Vishnuloka in four
steps. Each of these steps is a stage.

1. The first step is amoda. Here the supreme

being Paramatma is called ‘Vishnu’. In this
state both the jiva and Vishnu live in the
same world – salokya.

2. The second stage is ‘pramoda’. Here the

Paramatma is called “Maha Vishnu’. In this
state jivatma lives very near Paramatma
and this is called samipya.

3. The third stage is sammoda. Here

Paramatma is called ‘Sadavishnu’. In this
state the Jiva has the form similar to
parmatma. This is called Sarupya.

4. And then the highest stage is ‘Vaikunta’.

Here the Paramatma is called
‘Vyapinarayna’. In this state the jivatma
identifies and unites with Paramatma.
This is called sayujya.

5. Amoda is one out of full four pars of

Paramatma.

67
6. Pramoda is half of Paramatma.

7. Sammoda is three out of full four parts of

Paramatma.

8. Vaikunta is fully Paramatma. This is

Vishnu’s Supreme Abode – Paramapada.

68
 8. Vaikhanasa – Samskaras
87. Q. What are the 18 sarisaka samskaras
(sacraments) intended to purify and
refine the body?
Ans. 1. Nisekha : This is the first sacrament is
performed when the baby is in the
womb, so that when born it will be
healthy and turn out to be noble when it
is grown up.
2. Garbhadana : Inseminating (popu-
larly known as nuptials).
3. Ritusrangamam : Union of the couple
during the ritu period when changes of
fertilization are greater.

4. Seemantam : A ceremonial parting of

the hair on the forehead at certain pe-
riods of first pregnancy.

5. Jatakarma : This is performed when

the child is born.

6. Namakaranam : Naming ceremony

7. Annaprasana : This sacramant con-

sists of first feeding the baby with
69
 solid food like rice and to see that it
is weaned away from breast = feed-
ing.

8. Punsuvanam: A sacrament per-

formed with the specific desire of se-
curing a male offspring.

9. Upanayana : Sacred thread cer-

emony during which Gayatri Mantra
is mparted. This makes him eligible
for Vedic studies.

10. Panigrahana: Marriage. After this

a brahmachari becomes – house-
holder.

11. Upakarma : Discarding worn out sa-

cred thread and wearing a new one.
This ceremony is performed usually
on Sravana Poornima.

12.Vishnubali : A ceremony performed

by the husband when his wife is preg-
nant to ensure safe delivery. It con-
sists of offerings to Vishnu

70
13. Pravasagamanam : A welcome
ceremony when a person returns
from distant lands after a long time
or from exile.

14. Pindavardhanam : No details are

available. It is probably a rite per-
formed for the healthy growth of the
foetus or embryo.

15.Chowlom : Cutting the first locks of

a child

16. Parayana Vratabandha Visargam

: A relinquishing ceremony after
completion of a parayana. Deekha
ends with this

17.Samavartanam : A welcome cer-

emony performed when a
brahmnachari returns home after
completing Vedic studies. After this
he is called a Snataka.

18.Panigrahana: Clasping the hand

during marriage ceremony.

71
88. Q. What are the 22 Amurtabhagavat
yajnas (yajnas performed without an
idol) prescribed by Vaikhanasa
sutras?
Ans. 1. Panchamahayajanas (or nitya yajnas)
are 5 in umber. They are:

a. Brahmayajna (it is sacrifice to the rishis

– also called rishyajna);

b. Devayajna (sacrifice to gods);

c. Pitryajna (sacrifice to the manes mean-

ing forefathers.It consists of offering pindas,
(rice both);

d. Bhutayajna (feedig hungry animals or any

other living beings);

e. Manushyajna (poor feeding)

Note: These Yajnas need not be performed
by a smanyasi as his life is dedicated to
God. While so a householder’s life is dedi-
cated to the good of the society and so he
has to perform these yajnas.

72
 2. Pakayajnas 7

1. Stalipaka, 2. Aagrayana, 3. Astaka, 4.

Pinda Pitryajna, 5. Masisrardha, 6. Chaitri,
7. Asvayuji

3. Harviryajnas – 7

1. Agnedheya, 2. Agnihotra, 3.
Darsapurnamasa, 4. Agrayanesti, 5.
Chaturmasya, 6. Nirudhapasubandha and
7. Sautramani

5. Samayajnas – 7

1. Agnistoma, 2. Atyagnistoma, 3. Ukthya,

4. Sodasi, 5. Vajapeya, 6. Atiratra and 7.
Aptoryaya

9.Vaikhanasa Archaka – Significance

89. Q. What are the characteristics of a
Vaikhanasa Archaka?

Ans. A Vaikhanasa Archaka should have the fol-

lowing characteristics -

1. he should have undergone the sacraments

like Jatakarma and namakarana etc.

73
2. he should perform Sandhyavanadana and
nityagnihotra regularly;

3. he should perform nityahoma in accor-

dance with Vaikhanasa sutra on a daily
basis;

4. he should have the eight atmagunas

namely:

1. sarvabhutadaya (compassion to-

wards all creatures), 2. kshanti (forbear-
ance), 3. anasuyata (absence of jeal-
ousy), 4. saucha (purity), 5. anayasa
(avoiding exertion), 6. mangala (auspi-
ciousness), 7. akarpanya (large-
heartedness) and 8. aspriuhata (ab-
sence of covetousness which means
absence of desire to
possess what belongs to others).

5. he should have control over the external

senses (dama) and internal senses
(sama);

6. he should meditate only on Vishnu ev-

ery day;
74
7. he should not have faith in other Gods;

8. he should be pure (in birth, learnig and

acitons);

9. he should firmly believe that attaining

Vishnu alone is the supreme goal;

10. he should be interested in worshipping

Vishnu;

11. he should be a person purified by steady

meditative practices;

12. he should be knowledgeable in the

mode of worship in a temple as also
expiatory rites;
13. he should have Vedic knowledge;

14. he should have exemplary conduct;

15. he should have thorough knowledge in

Puranas;

16. he should be able to discriminate between

what is appropriate good and what is not.

75
90. Q. What is significant about a
Vaikhanasa Archaka ?
Ans. His significance and sanctity lies in per-
forming his duties at five specified times in
a day as stated below: -

1. firstly by his sterling character and conduct

and by performing his religious duties as
an archaka as ordained by sastras he in-
fuses divinity in the idol. In other words he
makes God to inhere the idol. This is his
essential function;

2. thereafter he has to carefully secure the

things necessary for homa etc;

3. rites relating to mid-day worship (ijya);

4. in the afternoon he should recite the

Vedas;

5. he should practice yoga in the evening.

91. Q. In what way the importance of the

Archaka has been metaphysically
described?
Ans. If a temple is thought of as a tree, then the

76
 Archaka is its root. If the tree is to grow the
root should be strong and so it should not
be harmed in any way. So too the Archaka
should be kept in comfort for the temple to
develop and gain imprtance

Viewed in a different way, the Archaka is

like a flower and the temple management
is the protector of that flower. The fruit of
their act is moksha, liberation. As a fruit
arises from a flower, the flower should not
be crushed. The personality of the Archaka
has been described thus – a flower to be
tended carefully.

92. Q. In what other manner, the importance

of the Archaka has been described?
Ans. It can be said that Vishnu has two aspects.
The first one is image or idol, the second
is Archaka. When the Vishnu is invited to
reside in the image in his subtle form, he is
Vishnu himself. The body of an Archana is
relentlessly immersed in the service of
Vishnu. So, for him even Kaliyuga is like
Kritayuga. The personality of an Archaka
has been portrayed thus.

77
 10. Temples – Modes of worship
93. Q. How many branches are there in
Vaishnava.
Ans. Vaishnava has three branches. They are:
1. Pancharatra, 2. Sattvata (Bhagavata)
and 3. Vaikhanasa.

94. Q. Elucidate briefly the above three

branches?
Ans. Pancharatra is described as Suddha
(pure), Bhagavata as misrama (compos-
ite) and Vaikhanasa as sowmya (peace-
ful). Misra should be followed near villages,
suddha near rivers and hills and sowmya
in the Brahmin households.

1. Misra causes earthly happiness (bhuktida)

2. Suddha bestows moksha, liberation

(muktida),

3. Sowmya grants both worldly and other

worldly happiness.

95. Q. How did the name Pancharatra origi-

nate?

78
Ans. When a demon called Somaka had stolen
the Vedas, the worlds were without Vedas.
Then Ananta, Garuda, Viswakasena,
Pitamaha and Shankara approached
Narayana and prayed: “We cannot live for
a moment without worshipping Achyuta. As
the world is bereft of Vedas our minds are
badly disturbed. O’ Lord Vishnu please
show us some way out.” Then Hari taught
each one on each night Vidhitantra – con-
tinuously for five nights. That teaching took
shape into a treatise of 5 Lakhs verses.
The first one is called Brahmaratram, sec-
ond one Rudraratram, third one
Indraratram, fourth one Graharatram and
the fifth one Muniratram. These five dis-
ciples heard the Pancharatra taught to
them on five nights memorised it and they
revealed it to the world. Thus it became
Pancharatra took shape.

96. Q. What is the worship following the

Pancharatra Agama called?

Ans. It is called tantrika.

79
97. Q. What are the four manifestations of
Narayana, which the adherants of
Pancharatra describe?
Ans. The Vyuhas or emanations are four in num-
ber – they are therefore called
Chaturvyuhas or Chaturmurthis. They are
Vasudeva, Sankarasana, Pradyumna
and Aniruddha. Vaishanava mythology
says that Sri Krishna is Vasudeva, his
brother Balarama is Sankarasana and
Pradyumna and Aniruddha are Krishna’s
son and grandson respectively.

98. Q. In the villages where should the

temple be constructed ?

Ans. The temple vastu treatises indicate that a

temple can be constructed on any side
(dikku) or at any intermediate point
(vidikku) of a village. In case of any spe-
cial purpose like the decimation of en-
emies, it can be constructed according to
abhicharika vidhi (black magical rites) with
the temple facing the enemy country.

80
99. Q. How many types of temples are
there? And what are they?
Ans. Temples are of five types.

1. Swayamvyaktasthalas are self-mani-

fested places of worship. Sri Mahavishnu
himself incarnated in these places like Sri
Venakteswara on Tirumala Hills.

2. Divyasthalas or Divyadesas are divine

places of worship where the idol of Sri
Mahavishnu has been consecrated by
sages who attained yogic powers.

3. Siddharsthalas are places of worship

where the idol of Sri Mahavishnu has been
consecrated by Sages who acquired yo-
gic powers.

4. Puranasthalas are renowned places of

worship and pilgrimage mentioned in the
puranas.

5. Manushasthalas are temples founded ei-

ther by kings or by devotees.

81
100. Q. What are the modes of worship prac-
ticed in Vaishnava Temples.
Ans. 1. In Vaishnava Temples worship is con-
ducted following one of the two Agamas –
Vaikhanasa, Pancharatra.

2. Vaikhanasa is Vedic, while Pancharatra is

Tantrik

3. Vikhanasa Confers both worldly and other

worldly fulfillment and happiness, while
Tantrik grants liberation, moksha.

4. Vedic rites can be performed in villages

according to Vastusastra. Tantrik rites or
worship can be performed only on the
banks of rivers or hill-tops or uninhabited
places.

However surprisingly, while Pancharatra Agama has

become popular in villages and cities, in
Tirumala Temple nestling in thick forests,
Vaikhanasa Agama is being followed from
times immemorial.

101. Q. What is the easiest way to mukti ac-

cording to Pancharatra Agama and

82
 what are its aspects?
Ans. Absolute self-surrender – saranagati is the
easiest way to moksha says Pancharatra
and it has been elabaroted thus:

anukulyasya sankalapah pratikulyasya

varjanam I

rakshisyati iti visvasah goptritva

varanam tatha I

atmanikshepa karpanye sadvidha

saranagatihi II (Lakshi Tantra 17, 59-61)

Self surrender has six aspects and they

are: (1) intention to do whatever would be
pleasing to God, (2) desisting to do any act
which displeases God, (3) unshakable be-
lief that He will protect, (4) deliberate choice
of Bhagavan Srimannarayana as the sole
protector, (5) surrendering oneself com-
pletely to God and (6) to accept one’s own
helplessness and seek His protection.

83
11. Vaikhanasam – Order of creation
102. Q. What is the difference between vyasti
(single or separate) and samisti (joint
or as a group) and how these two as-
pects are related?

Ans. If a solitary tree is considered vyasti, a

group of tress become a forest. That
means a number of vyastis (single entities)
become samisti (group).

103. Q. What is the difference between the

creation by Lord Vishnu and the cre-
ation by Brahma?
Ans. Vishnu’s creation is samisti (cosmic level)
and Brahma’s creation is vyasti (micro-
level) consisting of several beings and non-
beings.

104. Q. How did creation happen?

Ans. God for his own lilanubhava, cosmic sport,
created macrocosm (samisti sristi) con-
sisting of the sentient and insentient.
Thereafter when he thought of vyasti sristi
consisting of devas, men, women and other

84
 beings and non-beings, he meditated on
Brahma. He (Brahma) created the world
of multiplicity (vyasti sristi).

105. Q. What does samisti sristi consist of?

Ans. Samisti Sristi consists of five primordial
elements or panchabhutas five pranas, ten
organs, antahkarana chatustayam consist-
ing of chitta (retentive faculty), manas
(doubting and willing faculty), buddhi (Intel-
lect) and ahamkara (identifying faculty),
pradhana (primordial matter), maya (veil-
ing and projecting power), avidya (igno-
rance) and purusha (consciousness) –
these are 33 ultimate principles of creation
according to scholars of puranas.

106. Q. What are born out of vyasti sristi?

Ans. Adverting to the creation of fundamental
substances there is a Vedic sentence
which goes: “aja-eka-lohita-shukla-
krishna”- eternal among eternals and sen-
tient among sentients”, which is sugges-
tive of the birth of prakriti (matter) and
purusha (consciousness) in vyasti sristi.

85
 12. Vaikhanasa – Technical Jargon
107. Q. In Vaikhanasa Jargon what is meant
by arthapanchakam (the five truths)?
Ans. Arthapanchaka means the following five
truths:

1. To try to understand the nature and form of

Srimannarayana.

2. To recognize the characteristics of a jiva

likely to be entangled in problems.

3. To understand the means of attaining

Srimannarayana.

4. To think that attaining Srimannarayana is

the singular goal .

5. To get over the hurdles that arise in the

endeavour to reach Srimannarayana.

108. Q. What is meant by yoga?

Ans. Yoga means the Jiva realizing the supreme
reality following the Vaikhanasa sastra.

109. Q. who is a vanaprasta ? what are his

characteristics?
86
Ans. A person who heads to the forest is a
vanaprasta. He has to live on whatever
grows and is available in a forest. He has
to abandon all the things and vegetables
grown in villages. He has to replace
Tretagnis with Sramanakagni for his daily
fire worship. He has to cover his body with
Kusa or munji grass, tanned deer skin,
leaves etc. He should observe the rules laid
down by Vaikhanasa sastra.

110. Q. Where are the rules of acceptance of

Vanaprastasrama and
Samnyasasrama found?
Ans. These rules are found in Ananda samhita
authored by Marichi (11th chapter – 4 – 5)

111. Q. What is meant by Treatagni?

Ans. 1. Ahavaniyagni, 2. Gachepatyagni,

3.Dekshinagni – these three agnis are
calle Tretagnis.

112. Q. What is meant by Panchagnis ?

Ans. 1. Ahavaniyagni, 2. Garhapatyagni,

3. Dakhinagni, 4. Avasadhyagni,
87
 5. Sabhyagni – these five agnis are
called as Panchagnis.

113. Q. Why did a vanaprastha acquire the

name ‘Sramanaka’?

Ans. A person who renounces his wife and the

sacred domestic fire and proceeds to the
forest is called a Vanaprasta. In Sanskrit
the word ‘srama’ means ‘to, toil, to strive
etc’. A vanaprastha strives or resorts to
arduous meditative practices to attain
mokha; so he is called a ‘sramanaka’ one
who strives (for mocha). In other words
the essential characteristic of a
Vanaprastha being to resort to ‘srama’ or
striving, he acquired the name of
‘sramanaka’.

114. Q. What is meant by Panchapatras, the

five ceremonial vessels?
Ans. There are vessels filled with water meant
for, -

1. Padyam, water given to honoured guests

for washing their feet.

88
2. Arghyam, water given to honoured guests
for washing their hands. In the sandhya
ritual arghya is the offering of water to the
Sun God.

3. Achamanam, ceremonial sipping of water

before commencing sandhya ritual or other
pujas.

4. Snanam, water used for bathing.

5. Suddha Jalam, pure water for drinking.

115. Q. Who is a ‘muni’ ?

Ans. ‘Narayanaparayano nirdvando munihi’ –
one who thinks of Srimannarayana every
day with singular devotion is called a ‘muni’.
Etymologically the word ‘muni’ is derived
from the root verb ’man’ (to think, to con-
template). Hence anyone who deeply con-
templates on God can be called a muni.

116. Q. What is the meaning of the word

‘utsava’?
Ans. ‘ut’ means ‘utkrista’(special or exceptional)
‘savam’ means ‘yajna’ a rite- a special rite

89
 or ritual. Now the word is popularly under-
stand as a festival celebrated on a daily
basis (nityotsavas) or festivals connected
with special occasions called naimittikas
during with the processional deities are
taken round the temple for the devotees to
pay their obsience.

117. Q. Who is a ‘pashanda’ ?

Ans. One who rejects the scriptural authority and
refuses to observe the duties ordained in
the srutis (Vedas) and smrities.

118. Q. Who are devalakas?

Ans. Those who lack interest in the observance
of the rites of the tantra assigned to them
and perform worship in a different way are
called ‘devalakas’. Among them there are
three categories ‘karmadevalaka’,
‘kalpadevalaka’ and’ ‘swddhadevalaka’?

119. Q. Who is a ‘karmadevalaka’?

Ans. A person who lacks faith in his own as-
signed tantra and worships in a different
way for an year is called ‘karmadevalaka’.

90
120. Q. Who is a kalpadevalaka?
Ans. A person who fails to receive instruction
from his Acharya, abandons the custom-
ary rites, discontinues the rites ordained in
the sutras assigned to him and perform the
rites in some other way is called a
‘suddhadevalaka’.

122. Q. To whom the devalakatva dosa does

not stick?
Ans. It does not stick to a persons who worships
Vishnu according to Vaikhanasa sastra.

123. Q. Who is a ‘trisukla visista’?

Ans. Jnamasuddhi, Vidyasuddhi, Karmasuddhi
– these three are called ‘trisuklas’. A per-
son in whom these three inhere is called a
‘trisuklavisista’. The word ‘sukla – means
‘white; which stands for purity. A person
born in illustrious family, endowed with true
knowledge and is pure in his deeds is a
trisukla visista?.

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 13. Vaikhanasa - Significance
124. Q. In order to emphasise the signifi-
cance of Vaikhanasa what are by
Srinivasamakhi?
Ans. Srinivasamakhi gave 10 reasons:

1. It owes its authorship to sage Vikhanasa

2. It is the earliest of all sutras

3. All the important rites and rituals therein

adhere to the vedic dictates.

4. All activities, religious and temporal are

supposed to be performed with Vedic
hyms.

5. visheka samskara (performed when the

baby is in the womb) being the first one.

6. As it prescribes 18 bodily sacraments,

which take care of every aspect of life at
the relevant time.

7. In all rites and rituals prescribed, there are

internal divisions.

8. Its acceptance by luminaries like Manu,

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 which testifies to its uniqueness.

9. As Srimannarayana, who is the cause for

this universe occupies centra-stage.

10. As its declares that those who perform their

rites and rituals following the Vaikhanasa
system become the favourable devotees
of the Supreme.

125. Q. What reasons did Sri Krishna

Kumaradasu advance in his
Praudhivyanjika like to establish the
excellence of ikhanasa school of
thought?
Ans. To probe the greatness of Vikhanasa sys-
tem Proudhaiyanjika mentions 12 rea-
sons.

1. It has been expounded by revered sages

like Bhrigu etc.

2. It is supported by scriptural authority and

vedic hyms.

3. While bringing sacred water for Abhisheka

etc it ordains the recital of hyms in praise

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 of Lord Narayana.

4. Manu and other luminaries accepted this

system and thereby endorsed it.

5. It adheres to the sutras indicated by sage

Vikhanasa.

6. Other venerable persons too favoured it.

7. It propitiates the Supreme who is the cause

for this Universe.

8. It is sought after by the Brahmins of ever

pure minds.

9. Prescribes good practices in daily live –

sadachara.

10. To maintain balance (avoiding excess and

restraint) at the time of fire worship by Brah-
mins.

11. Capability to extend the fruits of fire wor-

ship even to those who do not perform fire
worship.

12. It has been endorsed by tantras and rest

of the various other sutras.

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126. Q. what is unique about Vaikhanasas?
Ans. Vaikhanasas practice the Vaishnava
dharma expounded by sage Vikhanasa,
which is entirely in conformity with Veda.

127. Q. In Vaikhanasa the entire ritualistic

activity is entirely as laid down by
Vedic procedure. What purpose
does it serve?
Ans. It bestows sutra-excellence and all-round
superiority to those who adhere to it.

128. Q. Satsanga (gathering of good people),

devatarchana (worshipping of dei-
ties), satkathas (elevating and enno-
bling stories), parapadesa (Instruc-
tion on the transcendent) – what ben-
efit do they bestow?
Ans. A person inclined towards them attains the
acme of luster equal to that of Vishnu and
eventually reaches His abode after leaving
the mortal body.

129. Q. When it comes to ahimsa, nonvio-

lence what is unique about

95
 Vaikhanasas?
Ans. Even thousands of years before Jains and
Budddists who have taken non-violence as
a religious observance (vrata),
Vaikhanasas took it as a way of life for
themselves. Manu says:

puspamulaphalairvyapi
kevalirvartayetsadha

kalapakvaihi swayam sirnaihi

vaikhanasamate stitah !
Vaikhanasas lived eating only flowers,
roots, fruits. Even among them they ate
only those which are ripened by time, those
that dropped by themselves.

130. Q. What did Manu say about the eligibil-

ity of a person to follow the
manudharmasastra?
Ans. Manu said:

nishekadi smasananto
mantrairyasyodito vidhih

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 tasya sastredhi karosmin
jneyonanyasya kasyachit II

Vikhanasa sutra expounds all samskaras

beginning with ‘nisheka’ performed when
the baby is in the womb upto funeral rites.
It is therefore a comprehensive sutra.
Manu says that whoever receives instruc-
tion in all such samskaras with the relevant
mantras alone is competent to follow the
dharma in his sastra. Manu himself was a
Vaikhanasa and strictly followed
Vaikhanasa sutras. So these sutras at-
tained added distinction.

14. Vaikhanasa –
Devotional Practices.
131. Q. The Vaikhanasas describe Sri
Mahavishnu in the following manner.
Ans. 1. Achintya (beyond one’s imagination)

2. Divya (one who shines)

3. Adbhuta (who is possessed of powers,

97
 which none else has)

4. Nitya (eternal)

5. Youthful (he is always of such a youth-

ful age which permits all his organs to be
endowed with full energy to perform their
respective function) etc.

132. Q. In what manner the Vaikhanasas

meditate upon Vishnu?
Ans. They meditate upon Him as follows:

1. Sarvadhara (supporter of all worlds)

2. Sanatana (eternal being)

3. Aprameya (one who cannot be proved by

means of valid sources of knowledge like
direct perception – pratyakha pramama)

4. Achintya (one who is beyond human

comprehension)

5. Nirguna (one who has transcended the

three prakrita gunas sattva, rajas and
tamas, called gunatraya)

\6. Nishkala (one who has no parts whatever)

98
 Paramatma is all pervasive. He is imma-
nent in every object like ghee in milk, oil in
gingilly seeds, fragrance in flowers, taste
in fruits and fire in fuel. One has to think of
Him and invite Him. The fire inhereing the
arani (piece of wood) can be brought out
by attrition. So also by intense meditation
Vishnu comes closer to the heart of a
devotee.

133. Q. How did sagl Kasyapa describe the

greatness of bhakti- devotion?
Ans. bhaktireva para punya, bhaktireva
subhaprada – through bhakti alone one can
earn punya – merit; bhakti alone bestows
all auspicious results.

134. Q. Why the Vaikhanasas are dearest

persons to Vishnu, as no others?
Ans. Archavatara – the consecrated idol can
bestow a noble way of life to all beings in
all words. As Vaikhanasas have nista - fixed
and firm devotedness towards the
archavatara they earned, the benefaction
and endearment of God.

99
namo vikhanase tubhyam
Narayana manobhuve
yena srutissamalochya
sutram Hariparam kritam

Om tat sat

100
 BIBLIOGRAPHY
1. Praudhivyanjika - Samskrit Original
Sri Krishnakumaradas - Telugu Translation
Sri Attili Gopalakrishnamacharyulu,
Sri Vikhanasa Trust Publication, 2004.

2. Sri Vaikhanasa Kalpasutram, edited by

Sri Vedantam Jagannadhacharyulu,
Sri Vikhanasa Trust Publication, 2005.

3. Sri Vaikhansamu -
Sriman Divi Vikhanasacharyulu,
Sri Vaikhanasa Divya Siddhanta Vivardhni
Sabha, Tirumala

4. Sri Vaikhanasa Worship,

Prof. S.K. Ramachandra Rao,
TTD Publications, 2004

5. Vaikhanasamu -
Acharya S.K. Ramachandrarao (English),
Acharya Ponangi Srirama Apparao
(Telugu Translation), TTDPublication, 1993

6. Vaikhanasam, Vishnudeekha Vidhanam -

Dr. Vedantam Satya Srinivasa Iyengar,
Narasaraopet, 2004

7. Articles by scholars Published in the Silver Jubilee

Souvenir of Sri Vaikhanasa Divya Siddanta
Vivardhini Sabha (Regd)., Tirumala (1959-1984)

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