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The Vaikhansas believe that ''bhakti'' (devotion) alone is not enough and that in this age proper icon worship is necessary to attain self-realization. S. K. Ramachandra Rao believes that it is possible that the focus of the Vaikhanasas on the icon-worship maybe the catalyst that gave birth to the Vaishnava movement led by Ramanujacharya in the south. Evolving from the Vedic era, the Vaikhansas have adopted icon worship at home and the temples, having recognized the need for a permanent structure for conducting the divine rituals, but they have equally carried on their respect for the ''Vedas'' and have incorporated the ''Vedas'' in the rituals of temple worship. They recognize the authority of the ''Vedas'' so much so that they do not even call their texts or tradition as Agama, but call their scripture as simply ‘''Bhagavaca-Shastra''’.

The Vaikhansas believe that ''bhakti'' (devotion) alone is not enough and that in this age proper icon worship is necessary to attain self-realization. S. K. Ramachandra Rao believes that it is possible that the focus of the Vaikhanasas on the icon-worship maybe the catalyst that gave birth to the Vaishnava movement led by Ramanujacharya in the south. Evolving from the Vedic era, the Vaikhansas have adopted icon worship at home and the temples, having recognized the need for a permanent structure for conducting the divine rituals, but they have equally carried on their respect for the ''Vedas'' and have incorporated the ''Vedas'' in the rituals of temple worship. They recognize the authority of the ''Vedas'' so much so that they do not even call their texts or tradition as Agama, but call their scripture as simply ‘''Bhagavaca-Shastra''’.

The Vaikhanasa community is perhaps the oldest community to cultivate icon worshipping in the temples. The Vaikhanasa scripture is said to be the oldest Agama, as it directly evolved from the ''Vedas''. The Vaikhanasas as a community are at least as old as the age of ''The Mahabharata'' and ''The Ramayana'' as they are mentioned in both. Hence they are at least five thousand years old. At first they must have been worshipping icons in the forests and gradually as the temple worship evolved great temples were built in which they continued the fire rituals of the ''Vedas'' along with many other rituals needed for the temple worship.<blockquote>“The religious scene was shifted from the sacrificial enclosure to the temple precincts; but the Vedic ''mantras'' continued to be employed. The priests continued to perform the Vedic rites in their own homes as they were done in the olden days; and the Vedic rites were incorporated in the worship sequences in the temple. The purpose of the Vedic rites was essentially to obviate the sins acquired by ignorance, and to bestow peace and tranquility here and hereafter.”<ref>Ibid. p.24.</ref></blockquote>The scripture of the Vaikhanasas is said to have delivered by Vishnu himself to a form of his own called Sage Vikhanas, who is said to have come from Vishnu himself. It is the followers of the Sage Vikhanas who are called Vaikhanasas. This is how the community traces their origin directly to Vishnu.

The Vaikhanasa community is perhaps the oldest community to cultivate icon worshipping in the temples. The Vaikhanasa scripture is said to be the oldest Agama, as it directly evolved from the ''Vedas''. The Vaikhanasas as a community are at least as old as the age of ''The Mahabharata'' and ''The Ramayana'' as they are mentioned in both. Hence they are at least five thousand years old. At first they must have been worshipping icons in the forests and gradually as the temple worship evolved great temples were built in which they continued the fire rituals of the ''Vedas'' along with many other rituals needed for the temple worship.<blockquote>“The religious scene was shifted from the sacrificial enclosure to the temple precincts; but the Vedic ''mantras'' continued to be employed. The priests continued to perform the Vedic rites in their own homes as they were done in the olden days; and the Vedic rites were incorporated in the worship sequences in the temple. The purpose of the Vedic rites was essentially to obviate the papas acquired by ignorance, and to bestow peace and tranquility here and hereafter.”<ref>Ibid. p.24.</ref></blockquote>The scripture of the Vaikhanasas is said to have delivered by Vishnu himself to a form of his own called Sage Vikhanas, who is said to have come from Vishnu himself. It is the followers of the Sage Vikhanas who are called Vaikhanasas. This is how the community traces their origin directly to Vishnu.

===Vaikhanasa Agama – Rules and Regulations===

===Vaikhanasa Agama – Rules and Regulations===

#Entering a shrine or moving about in its precincts in a vehicle or with footwear is improper.

#Entering a shrine or moving about in its precincts in a vehicle or with footwear is improper.

#The temple is no place for discussions on scriptural issues. Engaging oneself in such activities, one would only insult and offend the Deity. Reading, writing and similar preoccupations are equally improper in a temple. Nor should one image in unrestrained an argumentative talk.

#The temple is no place for discussions on scriptural issues. Engaging oneself in such activities, one would only insult and offend the Deity. Reading, writing and similar preoccupations are equally improper in a temple. Nor should one image in unrestrained an argumentative talk.

#One should not quarrel in a temple or any account; the temple is not the place for it.

#One should not quarrel in a temple or any account; the temple is not the place for it.

#Having gone to a temple, one should not eulogize himself or be arrogant. Disregarding the elders or the Deity, should one talk without restraint about himself, it is a sin which he may not be aware of.

#Having gone to a temple, one should not eulogize himself or be arrogant. Disregarding the elders or the Deity, should one talk without restraint about himself, it is a papa (पापम्) which he may not be aware of.

#Talking to another person in a contemptuous manner within the temple premises is not correct. The wise ones will not make a distinction between slighting others and killing them. One should avoid talking ill of others in front of God; nor should one praise another person either, in a temple, for any reason. God is the highest and most supreme reality, and who can be higher than God or more praise-worthy? A mere human being should not be praised or honoured within a shrine. Doing so will not make for happiness.

#Talking to another person in a contemptuous manner within the temple premises is not correct. The wise ones will not make a distinction between slighting others and killing them. One should avoid talking ill of others in front of God; nor should one praise another person either, in a temple, for any reason. God is the highest and most supreme reality, and who can be higher than God or more praise-worthy? A mere human being should not be praised or honoured within a shrine. Doing so will not make for happiness.

#One should not greet or bow before another person while in a temple; God is the lord of all, and we are all subordinate to Him.

#One should not greet or bow before another person while in a temple; God is the lord of all, and we are all subordinate to Him.