Is there any difference between Kerala puja in vishnu siva temples and other temples of kerala?
No, Kerala's local puja traditions cannot alter the Vaikhanasa Agama's core puja procedures. The Vaikhanasa Agama provides strict, scriptural guidelines for temple worship, and these take precedence over regional customs for temples that follow its lineage. While minor adaptations might exist, the foundational rituals and principles must remain unaltered. Here’s a breakdown of why these two traditions cannot be interchanged: Vaikhanasa Agama: A Vedic and fixed tradition Vedic foundation: Vaikhanasa is a Vaishnava Agama considered more Vedic and orthodox than the Pancharatra Agama. It places a great emphasis on Vedic mantras and rituals (Yajnas), which form the basis of its worship. Prescribed authority: The Agama texts contain detailed, prescriptive instructions for all aspects of temple worship, including: The construction and consecration of the temple (Kriya Pada). The creation and installation of the idols. The daily and seasonal rituals (Charya Pada). Emphasis on scripture: For temples following this tradition, the Agama is the ultimate authority. No local custom or regional practice can override these scriptural mandates, which govern everything from the placement of idols to the specific mantras used. Kerala puja traditions: A Tantric and dynamic tradition Tantric orientation: The temple rituals in Kerala are heavily influenced by the Kerala Tantric tradition, which is a distinct school of thought. This tradition is more flexible and can incorporate local customs, unlike the more rigid Vaikhanasa system. Different sources of authority: The Kerala Tantric system, while rooted in wider Hindu traditions, draws on different texts and ritual practices than the Vaikhanasa Agama. For instance, the Pancharatra Agama, another major Vaishnava Agama that is less ritualistically orthodox than Vaikhanasa, is sometimes referred to as Tantra. Regional adaptations: Kerala's unique customs evolved over centuries and reflect local spiritual insights. While deeply respected, these practices are not part of the scriptural canon of the Vaikhanasa tradition and cannot be applied to it. What happens in practice In a temple that follows the Vaikhanasa tradition, the priests (archakas) are trained specifically in the Vaikhanasa lineage and its sacred texts. If a temple has been consecrated according to Vaikhanasa principles, its daily and periodic pujas must adhere to that specific Agamic framework. Mixing traditions would be seen as a violation of the scriptural mandate and the consecration (pratishta) of the deity. In essence, the two systems are based on different scriptural authorities and ritual methodologies. For this reason, a temple consecrated under the strict rules of the Vaikhanasa Agama cannot replace its core rituals with those from Kerala's local puja tradition. Tantra – Agama – Vaikhanasa continued Vaikhanasa Literature- 68.1. Vaikhanasa-kalpa-sutra ascribed to Sage Vaikhanasa and the various texts collectively called Vaikhanasa Shastra composed by his four disciples are together taken to be the cannon of the Vaikhanasa tradition. Scholars date these texts as being around third or fourth century. But, the next significant reference to Vaikhanasas appears in the inscriptions dated around ninth century (during the time of Raja Raja Chola). The developments, if any, within the Vaikhanasa tradition between the period of the Vaikhanasa Shastra and the ninth century are rather hazy and virtually unknown. It was only after this period that a number of significant texts were produced detailing temple and domestic rituals. The authors of these texts were mostly the temple priests serving at the major Vishnu temples following the Vaikhanasa mode of worship. 68.3. By about the 11th century, Sri Vaishnavas established themselves as the dominant sect among the Vaishnavas. And, their way of worship (pancharatra) took charge of most Vaishnava temples in South India, and made it open to a larger participation by larger segments of the community. As a result of this development, the Vaikhanasas, rooted in orthodoxy, appeared to have been increasingly marginalized as temple priests. In order to distinguish themselves and to assert their identity as hereditary temple ritual-specialists following the pristine Vedic practices they interpreted certain pre-natal rituals (say, Vishnu-Bali) to serve as the boundaries of their group. Those set of rituals and the texts that highlighted the superiority of Vaikhanasa–parampara – pantha (tradition) and its siddantha (ideology) attempted to transform the self perception of a close knit group of priestly class placed in a fluid historical and local setting. 69.1. The Vaikhanasas scholars of this period strove to define and defend their unique identity through their highly specialized practices; and, by means of their texts on temple worship rituals and the domestic rituals. Among these, Nrsimha Vajapeyin, Bhatta Bhaskaracharya, Anantacharya and above all Sreenivasa-makhin are prominent. 71.1. Among the other Vaikhanasa texts, the significant ones is, Archana-navanita (the essence of worship) by Keshavacharya who also prepared a gloss (vritti) on Vedanta Sutras of Badarayana, from the standpoint of view of Lakshmi-vishitadvaita. 77.2..According to Vaikhanasa ideology, the four aspects of Vishnu : Purusha, Satya ,Achyuta and Aniruddha – are the four stages of emanations of Vishnu. In this scheme; Purusha is identified with Dharma (virtue); Satya with Jnana (wisdom); Acchuta with Aishvarya (sovereignty); and Aniruddha with vairagya (dispassion). 77.3. In the Vaikhanasa temple layout, the four aspects of Vishnu are visualized as four deities located around the main icon of Vishnu: Purusha to the East; Satya to the South; Acchuta to the West; and, Aniruddha to the North (pragadi chatur – dikshu). 77.4. The four virtues or planes of Vishnu are also regarded the four quarters (pada) of Brahman: aamoda, pramoda, sammoda and vaikuntaloka (sayujya) . The highest of which is parama pada, Vaikunta the abode of Vishnu (Vishnod paramam padam). Vaikhanasa –Temple context Srinivasa PerumaL Moolavar 80.1. The earliest Vaikhanasas are projected as a group of hermits affiliated to Krishna Yajurveda – Taittiriya Shakha, having their own Kalpa-sutra and deeply devoted to worship of Vishnu. They are not referred to as professional temple-priests. And, of course, there is no mention of temples either. But, by about the ninth century (during the time of Raja Raja Chola) they are largely identified as a community of temple priests. Thereafter, they gain prominence not only as ritual-specialists who worship Vishnu on behalf of others but also as administrators of temples and managers of its estates. 80.2. But, the history of the Vaikhanasas during the intervening period (that is, between the time of Kalpa sutra, before 3rd or 4th century, and the time of the inscriptions) is rather hazy. Though the Vaikhanas texts of the later period claim that they derive their authority from the Kalpa-sutra and also make frequent references to Vedic passages, they are mostly temple ritual-manuals elaborating upon details of worship sequences carried out in temples. 80.3. And, it is not clear, how the followers of a Vedic branch rooted in Vedic rituals turned into a community of temple priests. 81.1. After they were established as temple priests, the Vaikhanasas produced many texts on temple –rituals as also prescribed domestic rituals for governing the conduct of their followers. Through these texts and ritual practices they aimed to distinguish themselves from other ritual traditions as also from other Vaishnavas. 81.2. The Vaikhanasas make a clear distinction between the worship carried out at home (griha-archana) and the worship carried out as a priest at a temple (alaya-archana) for which he gets paid. The worship at home performed dutifully is motivated by desire for spiritual attainments (Sakshepa); and it is for the upliftment of self (atmartha). And, on the other hand, while he carries out worship at the temple, as a priest, he is not seeking spiritual benefits for self, but is only discharging his duty (nirakshepa).Here, he conveys the prayers of the worshipping devotees to the god installed at the temple; and offers worship on their behalf (parartha). It is mainly for the fulfilment of the desires of those who pray at the temple. This distinction seems to have come about following the proliferation of temples and with the advent of temple-worship-culture. Rig Vedic culture was centred on home and worship at home. And, the worship at temple appears to have come as an of the the practice of worship at home. The worship of Vishnu installed at the temple was regarded as an act of devotion and also as duty. The Vaikhanasa Grihya Sutra system of Vishnu worship at home closely resembles the worship-practices described in the Bodhayana Grihya Sutra, Apastamba Mantra Prashna, and the Mantra Brahmana of the Samaveda. Further, the worship-system of Vishnu installed at the temple follows the worship-practices carried out at home. This, again, suggests that the earliest temple worship emerged within the Vedic tradition as a mirror of the basic household system, even as the Srauta (temple) and Grihya (household) systems mirror each other in the older Vedic traditions. As regards the Mantras chanted during the worship; the Vaikhanasa mantra-prashna, contains several accented mantras of clearly Vedic nature that are found in no other Yajush Samhita. 81.3. The Vaikhanasa treat the worship at home (atmartha) as more important than worship at the temple. A Vaikhanasa-priest is therefore required to worship the deities at his home, before he sets out to temple to conduct worship there (parartha) as a priest employed by the temple management. 81.4. There is an alternate explanation offered to the term parartha. It is said; the term ‘parartha’ which ordinarily means worship on behalf of others, truly is ‘parartha-yajna’, that which is concerned with what is ‘superior’ or ‘excellent’; and that which prays for the well-being of the entire community. Worshiping divine images installed in temples is like the sun which illumines the entire world, while worship at home is like a domestic lamp. And, parartha worship leads to final liberation. 82.1. Having said all that, it also needs to be mentioned that the status of temple-priests in the Indian context has always been an uncomfortable issue and a dicey proposition. The standing of a temple priest is high insofar as he acts as an intermediary between devotees and god; and offers worship on behalf of the devotees. 83.2. The Vaikhanasa worship is considered more Vedic, the various and mantras / suktams from the Vedas are in Sanskrit and there is a greater emphasis on details of worship rituals and yajnas. Depending on the ritual being performed, various panca suktam or sets of five suktams are recited. For instance; the pancha-suktams could be Vishnu, Purusha, Narayana, Sri and Bhu suktams; or, Vishnu, Nrusimha, Sri, Bhu and Ekakshara suktams. 84.1. Although the Vaikhanasa try to distance themselves from Tantra, there are many ritual sequences in their worship practices that derive inspiration from Tantric ideology. In fact, the worship sequences conducted at the temple are a combination of several elements: Vedic practices together with its mantra; Tantra ideology and its techniques; Agama concept of divinity and its elaborate (Upachara) worship sequences; and the popular festivities (janapada) and processions (Utasava) where the entire community joins in celebration, singing, dancing, playacting, colourful lighting, spectacular fireworks, offerings of various kinds etc. 84.2. The tantra, practiced within the privacy of the sanctum, says that the communication with the divine is not possible unless the worshiper identifies himself with the worshiped (sakshath vishnu rupi). It is said; one cannot truly worship god unless one realizes the divinity within (naadevo bhutva devam pujayet). The mantra that is recited by the Vaikhanasa priest, in that context, is the famous Atma-sukta. This a significant step based in the Tantra ideology, where the worshiper regards his body as a Yantra in which the deity resides; and as belonging to the deity (tasyaivaham ). He then invokes divine presence in himself, evoking his identity with Vishnu, and transfers the Vishnu in him to the idol to be worshiped. This is a deeply intimate Tantric process that is special to the Vaikhanasa mode of worship. The priest conducts these symbolic sequences in the privacy of the sanctum, with the notion that he and Vishnu are indeed one; and that he as the priest has an enduring divine presence within him. Taruna-alaya 86.1. A unique feature of Vaikhanasa temple construction is the erection of a Taruna-alaya. That is, before the construction of the main temple is undertaken a mini-sized temporary temple (termed as Taruna-alaya) is built for Vishnu on the construction site. The main temple to be constructed is termed as Bala-alaya. The mini temple (Taruna-alaya) is intended to gather spiritual power while the construction is in progress. 86.2. Vimanarchana Kalpa ascribed to Sage Marichi says that the Taruna-alaya should be built in the north-east/north-west (Indra) direction of the main temple site in the same premises. The symbolic temple could a small one (say, within 100 s.ft in area). Vaikhanasa-alaya-nirmana -vidhi also recommends that a Taruna-alaya should be built first. And, if that requirement is satisfied then the auspicious Bala-alaya which comes up is termed ‘samurtham’. If on the contrary, the prescription is not followed, the Bala-alaya would be called ‘harakam’. 86.3. The basic idea of the Vaikhanasa faith is that when Vishnu is worshipped in a temple according to the Vaikhanasa scriptures , regularly, at least once each day, it will ensure the prosperity (sarva-sampathkari) of the whole world. Hence neither dewoswam nor Namboodiri may alter the procedures K Rajaram IRS 181025 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopF_ZO93ZbkVb6sQhQ3_-rS5-PXF5k%2B_XfPgbSeiLsoug%40mail.gmail.com.
