PANCARATRAGAMA by DR. V. VARADACHARY TIRUMALA TIRUPATI DEVASTHANAMS TIRUPATI 2001Published by Dr P Krishnaiah, 1as, Executive Officer, Tirumala Tirupati Devasthanams, Tirupati - 517 507 © All Rights Reserved TTD Rehgious Publications Series No 616 TLD First Edition 2001 Copies 2,000 Printed at Tirumala Tirupati Devasthanamis Press, Tirupati - 517 501AUTHOR’S PREFACE It was in the year 1974 that Professor Mr. Sampath Kumaran of Madras wrote to me asking whether I would deliver three lectures on Vaishnava Agamas. These lectures were to be held under auspicious of Professor M.Rangachariya Memorial Trust of which Professor Sampath Kumaran was the founder and patron. I agreed to deliver the lectures. Three months later the lectures were delivered at Chennai and was well attended by the scholars like Professor Ober Hammer of Vienna, Dr.V. Raghavan and Dr. M. Narasimhachari. Few days later Prof. Sampath Kumaran suggested to me to take up the writing a book on Agama-s on the basis of.the lectures delivered by me. Agreeing to write this book, I prepared the materials when Professor Sampath Kumaran raised problems now the then which were genuine and required my solutions for the same. The result of writing the book which included my opinions on these brought the book to a cnsiderable size and was given the name Agama-s and South Indian Vaishnavism. This included the treatment of the concepts of both Vaikhanasa and Pancharatra Agama-s. This book was well received. In the Year 1991, my friend Professor §.B.Raghunathachariya, formerly Vice Chancellar of the Rashtriya Sanskrit Vidyapeetha, Tirupathi made a suggestion that the Pancharatra Agama could receive a smaller work at my hands. I agreed and sent him the manuscript. This has now been taken up the T.T.D., Tirupathi Publication. I hope that thiswould receive the attention of scholars when it is released for the public. I thank immensely the T.T.D. authorities for giving due attention to this book. [ prey to Lord Srinivasa who had written this book keeping me, a devotee servant for the cause of Pancharatra Agama as an instrument for the purpose. Dr. V. Varadacharya. 48, Josier street, Nungambakkam, Chennai - 34. 5-4-2000.FOREWORD The Vedas are the perennial source of Indian philosophy and culture. The Agamas, next only to the Vedas, are also looked upon as equally important source - books for satisfying the spiritual aspirations of man. The agamas viz the Pancharatra and Vaikhanasa sanctified the Bhakti cult and stressed the need for worshipping a personal God who is the fountainhead of all creation. The Pancharatra agamas form an important part of the liturgical tradition in the country. The greatness of this Agama has been well established by Sri Yamunacharya in his Agamapramanya and by Sri Ramanujacharya in his Sri Bhashya. The devotees of Sriman Narayana regard the Pancharatra tradition as authoritative as the Vedas themselves. According to the samhitas dealing with this mode of worship, the Lord created the Pancharatra literature also for the attainment of the Highest Bliss by the worship of the Deity and the realisation of His nature. In the Moksha Dharma of the Mahabharata Vyasa describes at length the teachings of this Agama and concludes with the following remarks: "This great upanishad containing the teachings of the four Vedas and the teachings of Karma Yoga and Jnana Yoga is known as Pancharatra. This is the good sought of men. This is Brahman. This is the highest goal; it includes all the four Vedas." This monograph on Pancharatra by Dr. Varadachari, arenowned scholar and an authority on the Agamas discussesthe fundamental concepts of the Pancharatra system and elucidates the philosophy underlying this ancient tradition. Written in a clear and simple style, the book enables one to understand how the Pancharatragama has exercised considerable influence on the religious movement and stimulated the growth of Bhakti consciousness in our country. We hope that the book which is brought out as a part of TTD's programme to revitalise our spiritual tradition, will be well received by our readers. Executive OfficerAd: Chu: Gos: Is: Js: LT: Mbh: MS: NS: PauS: PaS: PRA : RAS: RV: SA: SPRS: SR: TA: TS: VS: YS: List of Abbreviations Agamadarhbara Ahirbudhnya Samhita Agamapramanya Chandogya Upanisad Gaekwad oriental series, Baroda Igvara Samhita Jayakhya Samhita Laksmitantra Mahabharata Manusmrti Nyayapariguddhi Nirnayasagara Press, Bomhay Pauskara Samhita Padma Samhita. Paficaratra Raksa Ramayana Royal Asiatic Society of Bengal RgVeda Samirtracanadhikarana Sanatkumara Samhita Sripragna Samhita Saccaritra Raksa Sattvata Samhita Taittiriya Aranyaka Taittiriya Samhita Visnupurana Visnusamhita Yogasititra-sCONTENTS Pages 1. Publisher’s Preface I 2. Author’s Preface 0 3. List of Abbreviations I-IV 4. Contents of the Chapters V - VII Chapter I. Introduction: 1-13 Concept of religion - Veda - Agama - Tantra - Similarity and dissimilarity between Agama and Tantra - initiation plays a dominant role in both - objections against the admission of the Agamas - objections answered - evidences in the vedic texts for Agamic practices - authority of the Agama - Vedic influence of the Agama - Sources for Agama - View of the orientalists - Cannot be admitted - question of Buddhist influence; this influence cannot be proved - Home of the Agamas - Kashmir - period of the rise of Agama-s - division of the Agama-s. Chapter II. Paficaratra : Name, Home and Period: 14 - 23 This ‘system is called by several names. Many of the explanations for the significance of the name Paficaratra are defective - The five-fold division of daily routine gives this name, original, home Kashmir - evidences - period - evidences from inscriptions - date before the beginning of the Kaliyuga.Chapter III. Validity of the Paficaratrigama : 24-39 Objections from the Vedic side against validity of the Paficaratra - These objections are answered - Sacramental character of the Paficasarnskara defended. Chapter IV. Contents of the Paficaratragama : 40 -.43 Contents are metaphysical, cosmological, social and religious, divisions of the Agama into Jana, Yoga, Kriya and Carya - Schrader’s view - two phases noted in the development of the system. Classification of the Agama in the Ahirbudhnya Samhita. Chapter V. Jiianapada : 44-62 Nature of the ultimate reality Saguna Brahman with Sri (Sakti) concept of Sadgunya- Para, Vyiha, Vibhava, Arca and Antaryamin - forms of Brahman, creation maintanance and dissolution - the number of Vibhava deities is 38 or 39 - Visakhayipa means of final release - Karma, Jiana, Yoga and Saranagati - concept of Prapatti - three kinds of creation - state of final release. Chapter VI. Yogapada : 63 - 68 influence of the Yoga system of Patafijali - eight limbs divergence between Patafijalayipa and Paficaratra- yuga.in regard to the eight limbs and the classification of them, especially Yama and Niyama.Chapter VII. Kriyapada : 69, - 84 Yantra and Mantra have an important role - Linga Idol - building of temples - Preliminary rites - selection of materials - Balalaya - installation of the Bera-s and their consecration - worship in the house - Salagrama. Chapter VIII. Caryapada : 85 - 123 Use of Mantra, Yantra, Nyasa, Mandala, Adhvan, Mudra and Diksa - constituents of mantra-s_bija, pinda, pada and sarhjfia parts of the mantra - all are eligible for diksa. Kinds of diksa - Equipment of Acarya and Sisya- samayi, putraka, éodhaka and Acarya- four kinds of persons fit for initiation - the four siddhanta-s - Bhiitasuddhi - An internal and External worship - Home to be performed in the five - pits (kunda-s) - Snapana’- Varieties - upacdra-s - their number - Mahotsava - Dhvajarohana - conduct of daily festivals, Avabhrtha, Puspayaga and Dhvajavarohana, minor festivals - Prayagcitta - renovation - use of different beras for specific purposes - Recitation of the Tamil Hymns of the Alvar-s and the Veda-s. Chapter IX. Paiicaratra Literature : 124 -144 Intention to classify the texts that are available on Paficaratra as belonging to earlier and later periods and as divya and non-divya kinds, Ratnatraya - Laksmitantra, Ahirbudhnya Samhita, Parama Samhita and Sanatkuméra Samhita - Iévara, Parameévara and Padma and others are later texts,works on the validity of the Paiicaratra, commentaries on the Satvata, I’vara,*Visnu and Paramesvara Samhita-s and Laksmitantra. Chapter X. Paficaratra and Vaisnava way of life: 145-147 Vyapakamantra-s - the Vaisnava community is conservative - does not allow to be much influenced by the Paficaratra doctrines - Prapatti, daily worship, and certain observances bear the influence, though not in full. Chapter XI. Conclusion : 148 - 160 Paficaratra directions are practicable by all, whatever be their avocations - paficaratra division of the daily routine is also made of thirteen and also of five divisions - place of devotion in the Paficaratra system - idol is held as essential, kinds of devotion and five kinds of devotees, vehicles (vahana-s) used in ‘the temples during Mahotsava - directions for performing the funeral rites and rites for the departed souls on specified occasions, Paficaratra directions are helpful for the Vaikhanasa-s also. . 5. List of authors mentioned 161 - 162 6. List of works mentioned 163 - 166 7. Index of citations 167 - 169 8. Subject index 170 - 172 9. Glossary 178 - 182 10. Bibliography 183 - 187 % % weCHAPTER I INTRODUCTION From the earliest times, communities of people have been living on earth in healthy surroundings. Some of them, who felt their life insecure in the regions where they lived, migrated from place to place in search of areas with peace and plenty. All of them had to face at one time or other, disappointments and failures and undergo trials and tribulations. They adopted the means available to them to overcome their afflictions, but these measures did not yield the intended result. Temporary relief was there but the worldly misery could not be eradicated. It is then they realized that hvman efforts are fruitless and that the helping hand was beyond their reach and control. Assistance to solve these problems was in the control of a superhuman power which was given the same god. Prayers were offered to him, The concepts of religious beliefs and practices varied from community to community. Religions thus became a potent factor in their lives. There is no direct evidence to ascertain the nature of religious concepts which those communities believed in. Fortunately, for the followers of Sandtana- dharma in India, there is the literature called Veda containing the dogmas of the religion followed by the ancient people. The Veda is the oldest-record in the world and has been transmitted down to the present day by oral tradition. The word Veda is derived fiom2 Pajficaratragama the word ‘vid’ to know and stands for the means of knowing reality. Along with the Veda-s there has been, in existence, another course of thought called Agama, which arose as a distinct current with dependence upon the Veda-s and so was later to the Veda-s in origin. This however did not have any literature for a very long period. The Veda-s are also known by another name Nigama. The names Nigama and Agama’ are obtained from the same root ’gam’ meaning to go and also to know. Both the Veda-s and Agama-s mean thus two currents of religious thought. The Veda-s are religious in character. They contain the hymns of invocation for god, who arrive at the sacrificial sessions, receive the offerings made by the priests and disappear. Many deities were * The words ‘means of Knowing’ convey that the Veda alone, and not others like perception or inference, is the super normal means (pramana) to know Reality. Vide : - seormahciRerkeiiaqad a at aeafi wae 1 T. Ss. Bhimika. > The prepositions ‘ni’ may be taken to mean decisively and ‘@ to come back or return, indicating that the Agama was later in origin. This sense of the word Agama must be only a surmise, since the preposition’ ‘a’ has several meanings such as all round, little and other.Introduction 3 worshipped in this way. Secular matters also are treated in them.* _ The Agama has two divisions with the names Agama and Tantra. These two must have been distinct from each other in the early periods. They became closely allied to each other with some common features.'The names Agama and Tantra were freely used to refer to both, the distinctive feature however being kept on. The Agama is a source of knowledge. It treats the means and practices that would put an end to human misery. The practical part lies in worshipping God following the rules laid down in them. The word ‘tantra’ is made up of two roots ‘tan’ and ‘tra’. The former means extending or elaborating the knowledge about the topics (tattva) which require to be studied. The latter root means protection. The two roots together mean a system which provides people with the means of knowing reality and protects them from distresses.* Both the Agama and Tantra recognize Sakti, a female principle of microcosmic energy which the tantra in particular, takes as present in the human body in the form of a_ serpent in the perineum » Vide : - RV 10.84; A.A. Macdonell, A Vedic Reader for Students : Introduction - pp. KXV - XXVII. tate gare darerreary | ani a Ged we Tahreaehad 11 (arerr 1-29)4 Paficaratragama (Muladhara) and moves upwards through circles (cakra) called Svadhisthana. Manipira, Anahata, Visuddha and Ajfia. This is to be controlled, according to th Tantric directions by Yogic power. The universe could then be brought within man who gets miraculous powers. Cosmic energy is thus utilised for attaining spiritual excellence and salvation. * Both the Agama and. Tantra deal with the cruel practices, more importance being given to them in the Tantra. These should have been practised for purposes of defence when the enemies were to be faced and sometimes for offensive purposes as well. Both the systems prescribe initiation (diksa) as a preparatory step qualifying the aspirants to practise the rituals. Initially, this process destroys the material defects and creates perfection in the aspirant. While the Agama enjoins the worship of the idol externally and meditate on the deity and mantra internally, the Tantra lays stress on internal worship, without ignoring the external process. Construction of temples, installation of idols and conduct of festivals ‘are given prominent treatment in the Agama-s. These have secondary treatment in the Tantra-s - Such practices got mixed up in the Agama and Tantra leading to the treatment of the Agama as Tantra and vice-versa.” * Woodroffe: World as Power, p. 113. * The names Agama Samhita and Tantra are used to refer to the texts of both the Agama and Tantra kinds, e.g.introduction 5 _ An objection is raised against the admission of the Agama system which is not necessary, while there is already a full-fledged and authentic vedic system. The Agama-s are to be disowned for their non-vedic character. Tantrika mantra-s are used as against the vedic ones. Women and siidra-s, who are not eligible to have investiture with the sacred thread (apanayana) are taught the tantrika mantras and are allowed to worship the idols after undergoing initiation (diksa). Invocation (avahana) and send-off (visarjana) which mark the worship of God according to the vedic practice are dispensed with. Instead, an enduring form of God as idol is instituted. Monotheism is the doctrine of godhead, in the place of worship of many deities in the vedic fold. Besides cruel practices are enjoined resulting in causing injury to others. In answer to the points raised above, it must be admitted that the deity, which is invoked while performing a ritual, is not visible to any one but to the actual participants as rests. Hence too, the deity is stated to present itself in the Mantra. Others, who are mere onlookers, are denied the vision of God. Earnestness on their part and also in the case of women and sidra-s, who are prohibited from actual Saradagama, Mahakaéla Samhita, and Merutantra are’the names of the works of the Sakta or Tantra kind. The Saivagama texts have the names ArhngSumadagama, Bhima sarbhita, and Yogajatantra. Sattvatasamhita and Laksmitantra represent the Paficaratra system. Ananda- sarhhita and Pirvatantra are the names of the Vaikhanasa system.6 Paficaratragama participation as they do not study the Veda-s, should have expressed itself in favour of an enduring form of God. An idol alone could be enjoined to serve this purpose and so does not require invocation or send- off. Women and sidra-s who are not eligible for the use of Vedic mantra-s are therefore given initiation and taught Tantrika mantra-s which are formed out of the Vedic mantra-s with the mingling of Tantrika syllables. More than one deity could not receive worship in the case of the idol. Monotheism must therefore mark the concept of godhead in the Agamas. Other deities are also given their due share and treated as forming part of the retinue of the principal deity. Regarding the practice of cruel acts, it must be understood that a way of life prescribed by the Agama should take note of the possible occasions, when one has to face the enemy and prepare, in advance, to defend himself by resorting to such practices. In this context, it must be noted that the practices of the Agama against which objections are raised are already formed in the vedic texts. The worship of God in the form of idol is mentioned in the Sadviméabrahmana of the Sdmaveda.' This passage refers to the impending calamities. The tantrika syllables are found used in the Vedic texts.’ * Vide: - ay aeerpoh un wait, carn way | saat Fritafy, ch. 10. ? Aitareyabrahmana, 2.13; cf. Ch. U. 2.13.1.Introduction 7 Upanayana is done to the hunter and wheelright* for their attendance to their duties connected with the temple building. There are references to cruel practices in the Vedic texts’ and also to the expiatory rites when such practices are undertaken.* Not merely are the Agama-s free from invalidity but are held authoritative on the following grounds. Names of sages like Sanatkumara, Bharadvaja, Atri, Kasyapa‘ and others occur as those of narrators or interlocutors. They figure also prominently in the Vedic texts and texts allied to the Veda-s.” The Mahabharata uphold the authority of the Pasgupata, Paficaratra and other systems.’ Satyasadhasrautastttra, 3.1; Katyayanasrautasttra, 22.11.11; cf. Jaiminiyanyayamala on Mimarhsasitra, 6-1- 51,52. * Satapathabrahmana, 3.9.1.7.; RV. 10.127.1; 10.145; Taittiriya Aranyaka, 4-27. * Apastambadharmasiitra 1.9.26.27. ‘ Sanatkumara in the Sanatkum4rasawhita; Bharadvaja in the Bharadvaja savhhita; Atri in the Naradiyasamhita and Laksmitantra; Kagyapa in the Kapifijalasarnhita and Vigvamitrasamhita also. Sandilya in the Parameégvara- samhita, Narada in the Igvarasamhita. Markandeya in the Jayakhyasamhita. * vide: - Bharadvajasiksa, Atrismrti, Kasyapasmrti, Vigvamitrasmrti, Sandilya kalpasttra, Naradasmrti and Markandeyasmrti. * Vide :- Wrest Urn wee aer UTE Te |8 Paficaratragama Jayantabhatta (880A.D.) argues in favor of the validity of the Agama-s and hold that they are not anti-Vedic.' | Bhaskararayamakhin (1750, A.D.) declares that the Agama-s should be treated as Smrti-s functioning like the Upanigads.’ Kulikabhatta (1260 A.D.) classifies Sruti as Vaidika and Tantrika.° Two important features give the Agama-s a speciality. One is the employment of Mandala,* Mudra’ and Nyasa® during initiation and worship in aria wee fafe aera & M.Bh. Santi. (Poona edn.) 349.64. This list contains the enumeration of the system. Does this speak of the authority of the Agama. Nydyamaiijari pp. 244-248. (Chowkhamba edn.) Agama- dambara of Jayanta bhatta IV pp. 88-90. * Bhaskararayamakhin’s Varivasyarahasya, sl. 6; cf. Madhusiidanasarasvati’s Prasthanabheda, sl. 16. * Vide : - agfrea feften afeat af ret afer | Kullikabhatta on Ms. 2.1. “Refer to under 306 cf. Satapathabrahmana 6.1.1.6. * Refer to under 318 & 319 cf. Satapathabrahmana 3°1.3. 26. * Refer to under 303 cf. Satapathabrahmana 7.5.2.1. cf. Aitareyaranyaka 3.2.1.2.Introduction 9 the temples. The other is the free use of the grauta expressions from the Vedanga-s like Kalpasiitra-s. Sarhhita is the name given tothe Agama texts. Yaga or ijya is used to the act of worship. Fire pits (kundas) are described and are to be used while opening homa in the sacred fires in honour of gods. Avabhrtha is the name given to the bath ut the concluding session of festivals as is the case with the sacrificial sessions. Regarding the sources of the Agama-s the orientalists seek to trace the origin and development to the tribal practices. The tribes have been there all along. There must have been mutual influence among the tribal people and others who lived in towns and villages. While discussing this it is worth noting that there are two aspects of culture. One is materialistic and the other spiritual. As Hinduism believes in the creation and maintenance of the world by Supreme God, the peoples, who then settled in the world and were instructed by God and by the.sages, must have learnt the spiritual values of life. Otherwise, the eminent position which sages of yore held and the invaluable contribution they made to mankind cannot be justified. Materialistic trends must have been very low indeed and probably were termed as belonging to pre-historic age or stone age. Civilization which has been developing and growing, what is witnessed in the lives of the people in the present era. The tribals could have lived in that undeveloped materialistic atmosphere. Spiritual perfection could not have been part of their lives. All Agama-s declare with one voice that they were10 Paficaratragama founded by the Supreme God. The suggestion that could be drawn from this is that the Agama concepts and practices should have been then at a very high level of religiosity and spiritualism. It is not correct to attribute these features to the practices of the tribes. Certain practices could have been borrowed by the Agama-s from the tribes such as the gruesome practices. If the tribal influence had been full, then the Agama-s should be reveal practices like head hunting, tattoo, totemism and others. The contrary is proved by the expressions like sumangalih, saubhagyatva and others in the Veda-s conveying a healthy and prosperous society.’ The Agama-s which were much indebted to the Vedic culture should have been dominated by a spirit akin to the Veda-s, The tribal influence must have been duly marginal, if at all it could be proved. A feature worth noting in this connection is that optimism marked the way of life of people as evidenced in the Veda-s and pessimism raised. its head as found in later texts like the chronicles. The writers of India have been bemoaning the gradual degeneration that had set in marking a distressing atmosphere’ in the way, of life of people. The tribal * RV. 10. 34.5; 3.8.2; 10.85.33. ? ad aqered aniq, eae cafe Bron, at orate srt fear, wart sik at erraaeg, ssf oe gerrenfefrarran- igeissarsier: saMuftecemaceE were ante gate Caerarreras | Udayana : Nyayakusumaijali, p.317. Mithila Institute Series; Ancient Texts No. 23,-1972.Introduction i origin must therefore be given up in favor of the traditional theory. A section of orientalists hold that the Agama arose and grew under the influence of Buddhism. Buddhism has been the forerunner in every branch of life, every system of art and science.’ Hinduism rather Brahminism owed to Buddhistic influence, inspiration and development of perfection. Absence of data and of evidences in ‘support of this theory brings great discredit to the Hindus as far inferior to the Buddhists in every respect. It should not be forgotten that Buddhism is itself an offshoot of Hinduism. That it could have inherited from Hinduism certain aspects of art and science in the early stages cannot be ruled out. Besides, the contributions made by eminent sages in the fields of arts and sciences, Arthasastra of Kautilya and theories on architecture, sculpture and fine-arts which were in vogue in the pre-Christian era could have been the sources for both the Hindu and Buddhist writers and philosophers. There is no need to bring down the periods of many of these concepts and treatises to a very late period in the post, Christian era, mainly to argue in favor of Buddhistic influence. Mutual influence could not however be totally denied. The Agama-s and Tantra-s should have taken their rise in Kashmir or also in Bengal. The rich heritage that is available in Kashmir points to the possibility of Kashmir having been the home of the Agama-s. As Tantrika influence is there on the