Vaikhanasa Agama (वैखानस-आगमः)

The Vaikhanasa Agama (Samskrit : वैखानस-आगमः) is one of the most ancient and most primary Agamas which are in practice in Hindu temples in India. The Vaikhanasa Agama is particularly prevalent in south India and the Vaikhanasa community is found in the states such as Karnataka, Tamil Nadu and Andhra Pradesh. The most famous temple that uses the Vaikhanasa Agama in the temple rituals is the Venkateswara temple at Tirupati. S. K. Ramachandra Rao affirms the ancient origins of the community:

“The members of the community belong to the Taittiriya division of Krsna-Yajurveda among the Brahmins, and have retained common customs and traditions, although spread widely in the three states mentioned above. They are endogamous and closely knit. It is undoubtedly an ancient community, heavily ritualistic in orientation and entirely Vedic in affiliation.”

The Vaikhanasas are the worshippers of Vishnu and in this way they are Vaishnavas, though they differentiate themselves from the other Vaishnava communities following the Pancharatra Agama, because the Vaikhanasas still carry on the Vedic rituals, recite Vedic mantras and perform Yajnas. They conduct fire rituals just like it is prescribed in the Vedas, in the temples, quite unlike other Panchratra Vaishnava temples in the south. “The Vaikhanasas carry on their worship entirely with Vedic mantras…”

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.

“The religious scene was shifted from the yajnika 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.”

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

1. Entering a shrine or moving about in its precincts in a vehicle or with footwear is improper.
2. Before entering the temple, the devotee must go round it in the customary circumambulation (pradakshina), keeping the shrine to the right), and this must be done with deliberation, and not in a hurry.
3. The temple is a form of the Godhead; and its towers must never be trodden with feet.
4. Before going round the shrine in customary circumambulation, one must prostrate or bow before the shrine.
5. Only while going round in circumambulation, one may step on the shadow of the entrance tower (gopuram), superstructure over the sanctum (vimana), enclosing wall (prakara), or the banner-post in front of the shrine (dhvaja), and never otherwise.
6. While entering the shrine, one must not wear his sacred cord the wrong way viz. hanging by the right shoulder, apasavya or hanging by the neck like a garland (nivita), or wound round the ear. He must wear his lower garment (dhoti) well tucked up (kachha), and the ends of the cloth must not hang behind him like a tail (puccha). He must never enter the shrine naked or wearing only a piece of loin-cloth covering his genitals (kaupina).
7. He must, while entering the temple, also wear an upper cloth (uttariya) neatly and pleasantly. He should not cover his body with stitched garments (viz. shirt, coat etc.) or with blankets. Nor should he wear a headgear (viz. cap, hat, turban etc.). He should not carry any weapon in his hands.
8. One must not enter a temple empty-handed: he must carry some offering to the deity (viz. coconut, plantains, flowers etc.) He must not be eating food brought from outside or chewing betel-leaves while going into the temple or while he is within the temple-premises. His forehead must not be blank (viz. he must wear a mark in accordance with his religious affiliation,)
9. If he eats in the temple the food given to him as Prasada (already dedicated to the deity), and throws away what remains over in the premises of the temple, it is improper and thoughtless.
10. A person in physical or mental distress should not enter the temple. If he has disorders of the vital currents, he should take care to see that he does not evacuate his bowels or expel flatulence, while in the temple. One who is sick must not enter a temple.
11. One whose mind is confused, agitated or not at rest cannot worship the Deity in the temple. Indeed, it is only one whose mind is pure and steady that is fit to perform any religious act.
12. No one should stretch his legs across or sleep at the doorstep of the temple; nor should he be inebriated near or inside the temple. One must always be alert, awake; humble and erect while within the temple-premises.
13. It is not proper for anyone to go to the temple or be in its precincts crying in anguish or weep in devotion. If prayers are offered out of grief, it is a blemish of the mind. The person who feels distressed within the premises of the temple does not know the nature of God’s presence or the purpose of his visit.
14. The heart that is free from passions, the speech that avoids lying, harshness, slander and deceit, and the body that abstains from causing violence of any kind are necessary for worship in a temple.
15. Having entered a temple, one should never commit an act of violence, which may cause suffering to any living being. Non-violence, virtuous conduct, meditation, control of the senses, penance and service to the elders are considered the six gateways to Dharma.
16. The person who gossips in a temple, and chatters without restraint does a wrong thing. One should not talk needlessly. There are other places in plenty where on may discuss worldly matters; and there are other times for it. Why should one indulge in such talk in a temple? Having entered a shrine, he should think of god, and meditate at least for a moment, if not for some hours. If he does not do so, he would waste a great opportunity. He would be like one who is deluded or pervert. Which wise man will abandon the food that is prepared and ready, and begs about for a few crumbs? Who will ignore the treasure at hand, and go about begging? Wheel in a temple, the devotee should not think of anything else.
17. Standing in God’s presence in the temple, one must never utter a lie. God is of nature of truth, and truth must not be sought to be hidden from God.
18. 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.
19. One should not quarrel in a temple or any account; the temple is not the place for it.
20. 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.
21. 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.
22. 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.
23. Having gone to a temple, one should never sit with his back to the Deity. The devotee should be facing God all the time, and when circumambulating, one should move keeping the Deity to his right.
24. There are sequences of worship in a temple, when the Deity in the sanctum is screened off; tradition does not allow the Deity to be exposed to public view on such occasions. No one should desire to see the Deity during these periods. Should one force his way, because of his office or power, he will come to grief. Likewise, when the doors of the shrine are closed after the last sequence in worship, no one, however influential, should ask for the doors to be opened for him. One should have the humility to visit the shrine only after the doors are opened at the appointed time in the morning. Devotees must have the darshan of the Deity only when sequences of worship allow it.
25. A person with evil conduct will never prosper; living beings are afraid of him, and offend him. It is only a virtuous person who should undertake the activities prescribed in the scriptures (like going to a temple).
26. If the human beings, who are distracted by worldly cares, do not engage themselves in worship of the Deity, their life on earth is wasted, even as all that they do would be in vain. One who regards his preceptor as a mere human being, the Deity as only a stone image, the Vedic mantras as a just a means of livelihood, the sacrifices as violence, and one who is indifferent to the priest or to the worship rituals becomes blameworthy; and his life would be of no value.

There are certain actions that are prohibited by every Agama, including the Vaikhanasa Agama, for maintaining the ritual purity. The following twenty-two acts are regarded as offensive in the any temple as ordained in the Vaikhanasa Agama:

1. Moving bout in a temple on a vehicle or with footwear.
2. Not attending to a ceremonial function that is going on (like procession of deities), and not showing reverence to the Deity.
3. Making obeisance with one hand only (viz. not joining the palms) and going round in circumambulation in front of the Deity.
4. Prostrating etc. before the Deity when one is unclean and polluted.
5. Stretching of legs in front of the Deity, or sitting on a seat (or cot) with ones legs dangling.
6. Sleeping or lying down.
7. Eating food.
8. Gossip with people.
9. Loud talk, useless chatter, crying and quarrel.
10. Punishment and bestowal of favour.
11. Confidential talk with women, and obscene remarks.
12. Elimination of flatulence.
13. Covering oneself with blankets.
14. Condemnation or praise of others.
15. Honouring a powerful or influential person.
16. Eating what is not given as ‘prasada’.
17. Not presenting to the Deity fruits and flowers that are seasonal.
18. Giving away what remains over (after offering to the Deity) for use in the kitchen, or for others in the temple.
19. Sitting or standing with one’s back to the Deity.
20. Greeting others and not recognizing an elder (or preceptor) who is nearby.
21. Praising oneself.
22. Being critical of the Deity.

These are considered as preventive measures for a devotee, however if he commits any of the above forbidden acts then he should quietly ask for forgiveness from the Deity and the effects of his wrongdoing will be counteracted.