விகனச முனிவா நைமிசாரண்யவாச நாராயணா வைகானச ஆகமவதியின் ஆதிமூல அத்யாயனா வைதீகஶ்ரீகுல வைணவ வழியின் அந்தர்வாகனா விஷ்ணுவின் ரிஷிரூப கிருஷ்ண யஜுர்போதனா -கோ.நந்தகுமார்...62 ----------------------------------------------------------------------------- Transliteration : ஒலிபெயர்ப்பு Vikaṉasa muṉivā naimisāraṇyavāsa nārāyaṇā Vaikāṉasa ākamavatiyiṉ ātimūla atyāyaṉā Vaitīkaśrīkula vaiṇava vazhiyiṉ antarvākaṉā Viṣhṇuviṉ riṣirūpa kiruṣhṇa yajurpōtaṉā -kō.Nandakumār...62 ---------------------------------------------------------------------------- Translation : மொழிபெயர்ப்பு Vikhanas muni Naimisaaranyam residing Narayana! Vaikhanasa agama rules fundamental recital source Underlying principle of Sri Vaishnava family lieniage Vishnus etheric double initiating KrishnaYajur veda! Dr.G.Nandakumar...62 ---------------------------------------------------------------------------- Vaikhānasa is one of the principal traditions of Hinduism and primarily worships Vishnu (and his associated Avatars) as the Supreme God. The followers are mainly Brahmins of Krishna Yajurveda Taittiriya Shakha and Vaikhanasa Kalpasutra. The name Vaikhānasa stands for the followers and the fundamental philosophy itself with the name derived from founder, Sage Vaikhanasa. It is principally monotheistic in its philosophy, whilst also incorporating elements which could be described as being panentheistic. Vaikhanansas principle focuses on rituals and worship of Lord Vishnu rather than the philosophy of Uttara Mimamsa, unlike Vaishnavism, the larger and more prevalent form on Vishnu worship. Vaikhanasas claim to be a surviving school of Vedic ritual, the Taittiriya Shakha of the Krishna Yajurveda. Vaikhanasa tradition says the sage Vikhanasa, who was a manifestation of Lord Mahavishnu, had the Upanayanam along with Brahma consecrated by His father Lord Mahavishnu and educated under Lord Mahavishnu all the Vedas and Bhagawat Saastra on how to worship SriBhagawaan in His Archaavathaara - Iconic Form. Sri Vikhanasa Maharishi came down to earths most holy place Naimisaaranyam composed the Vaikhanasa Kalpasutra and taught Sri Vaikhanasa Bhagawat Saastra to his four disciples viz., Atri, Bhrigu, Kashyapa and Marichi, respectively the procedures of Samurtarcana, Amurtarchana, devotional service to Vishnu in images. Most Vaikhanasa literature is almost completely concerned with rituals, prescribing the rituals and their rules of performance. To the Vaikhanasas their temple worship is a continuation of Vedic fire sacrifice. Regular and correct worship of Vishnu in a temple will bring the same results as the fire sacrifice even for people who do not maintain their fires. Jnana, knowledge, sections of Vaikhanasa texts are short and it is necessary to infer their doctrines from discussions in the texts on ritual. The Vaikhanasas evolved the theory of the five aspects of Vishnu: Vishnu, the all-pervading supreme deity; Purusha, the principle of life; Satya, the static aspect of deity; Achyuta, the immutable aspect; and Aniruddha, the irreducible aspect. The distinction is emphasised between Vishnu in his Niskala presence, the unfigured primeval and indivisible form unperceived even by Brahma, and his Sakala presence, the figured, divisible, emanated, and movable form. In his sakala presence he responds gracefully to devotional meditation. Shri is important as nature, Prakriti, and as the power, Shakti, of Vishnu. The Vaikhanasa doctrine states that Moksha is release into Vishnus heaven. The nature of a mans Moksha is dependent on a devotees service of Japa, attentive repetition of prayer, Huta, Yaaga, sacrifice, archana, service to images, or Dhyana, Yogic meditation. Of the four the Marichi Samhita says Archana is the realisation of all aims. Vaikhanasa bhagavath Shastra is the guiding principle for rituals in Tirumala Venkateswara temple. ---------------------------------------------------------------------- Vaikhanasa and Pancaratara a short comparison )( ---------------------------------------------------------------------- vaikhAnasa vaishnavas are not formally affiliated with the tradition of Ramanuja. They also do not follow the pancaratra Agamas which dictate the ritual of samASrayaNam or panca-samskAra. As their name indicates, they follow the vaikhAnasa Agama, which is a different set of Vaishnava ritual texts. The vaikhAnasa Vaishnavas trace their guru-paramparA to Vikhanas Muni. In fact, in the place of SrImate rAmAnujAya namaH which is characteristic of all Sri Vaishnava correspondence, they typically write SrImate vikhano munaye namaH (or some variant). Their doctrines claim origin from Atri, Bhrigu, Kasyapa, and Marici, four rishis (see Gotra) who according to their texts were taught directly by Vikhanas Muni, an incarnation of Vishnu. The vaikhAnasa Vaishnavas are strictly hereditary -- one must be born (or adopted) into a vaikhAnasa family to be considered a vaikhAnasa Vaishnava. As you are aware, the pAncarAtric rite of panca-samskAra establishes a formal link between the initiate and an acharya of the tradition of Ramanuja. The vaikhanasas as stated above do not have such a ritual, and do not formally have a connection with Ramanuja. However, while they are not branded with the insignia of Vishnu, they believe that Vishnu himself comes to the womb in the third month of pregnancy and brands the child with the sankha and cakra. This is known as garbha-samskAra and is dictated once again by the vaikhAnasa texts. The vaikhAnasa texts are overwhelmingly concerned with the details of temple ritual and largely do not contain philosophy. Most of the philosophical teachings are similar to the pAncarAtra, including a parallel five-fold manifestation of Vishnu. They also have a notion of the nishkala form of Vishnu -- the formless, primeval Vishnu which is perceived only by the highest of yogis and which is beyond even Brahma -- and the sakala form, which is figured, divisible, and emanated. It is in this form that Vishnu responds to devotion and meditation. There is also sakala-nishkala combination of the two, which is found in the sAlagrAma. (These details may also exist in some pAncarAtra texts). People often confuse vaikhAnasas with Sri Vaishnavas because of their similar outward resemblance. While the vaikhAnasas are strict vaishnavas, they do not revere the Alvars and they do not even follow Ramanujas Sribhashya the same way we do. Many people also assume that the Tirumalai temple (Tiruvengadam) is a Sri Vaishnava shrine. In fact, the shrine is a vaikhAnasa one with strong Sri Vaishnava association, but is not really a Sri Vaishnava shrine. Due to the influence of Periya Tirumalai Nambi (uncle of Ramanuja), Ramanuja, Tirumalai Anandaan Pillai, the Sri Vaishnava influence increased over the years. The shrine took a more pAncarAtric tilt (more festivals, recitation of Alvar paasurams, etc.) after the utsava mUrti of Lord Ranganatha took refuge along with the Srirangam priests in the 13th century. The cross-pollenation has led to the mixture of vaikhAnasa with Sri Vaishnava touches we have today. Note that there are no shrines to the Alvars on Tirumalai beyond the dhvaja stambham, and even the shrine to Ramanuja is a rather late one. Apparently the vaikhAnasa Agamas do not permit the installation of idols of human beings inside their temples. The shrine to Ramanuja is a remarkable exception. Tirumalai is the purest example of a vaikhAnasa temple we have today. There are many other vaikhAnasa temples in Tamil Nadu and elsewhere, (Tiruvallikkeni, and Vaanamaamalai for example) but most of them have been significantly influenced by pAncarAtra practices due to the surrounding Sri Vaishnava community, so much so that the temples are virtually indistinguishable from pAncarAtra temples in style (the rituals may vary somewhat). In addition, many temples that were once vaikhAnasa were converted to pAncarAtra during Ramanujas days, mostly because of a more liberal ritualistic attitude. ibiblio.org/sadagopan/sundarasimham/ebooks/Naimisaranyam.pdf SHAR.ES
Posted on: Sun, 21 Sep 2014 12:03:02 +0000
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