Contribution of Ilattur Sundararaja Bhattachariyar to Vaikhanasa Literature
(Dr.S.Muthu Batter, Reader, Dept. of Sanskrit, RKM Vivekananda College, Chennai-4)
The Vaikhanasas constitute an important sect among the Vaishvavas. There are different legends concerning the sage Vikhanasa who was the founder of this sect. Lord Narayana incarnated as Vikhanasa from His own mind in the Vaikuntha. In this incarnation Lord Narayana initiated the idol worship and commended Vikhanasa to come down to the earth to organize the idol worship.
Ilattur, near Cenkottai, is really a Tamil Nadu village though in the Travancore state. Sri Sundararaja Bhattachariyar belonged to a Atreya Gotras of Vaikhanasa family. He was born in AD 1841 of Varadaraja Bhattachariyar and Krishnambal, and he had seven brothers and one Sister. He was also known as Chellam Ayyangar and his wife, whome he married when he was twenty five, was known as Venkatalakshmi. He studied Kavya, Nataka, Vyakarana and Alankara under the well known scholar and poet, Ilattur Ramaswami Sastri, Further studies were continued by Sundararaja Bhattacharya at the Ettayapuram court under kavikesari Svami Diksita.
Sri Sundararaja Bhattacharya was honoured by Their Highnesses Visakham Tirunal, Mulam Tirunal and the great scholar and writer Kerala Varma Valiyakoil Tampuram etc. He wrote a number of works in Sanskrit, commentaries on Sanskrit works and has written critical works on Vaikhanasa literature. They are : In Sanskrit -
Nitiramayana, Ramabhadra vijaya Campu, Ramabhadra stuti Sataka, Krishna-Aranya-Sataka, Vaidarbhi-Vasudeva-Nataka (translated in Malayalam by the Raja of Kandattanat), Hanumat-vijaya Nataka, Padmini-parinaya,Nataka, Snusavijaya, Goda-parinaya Campu, Kamsavidha Campu, Rasika-ranjana (a play). Commentaries are - Kamsavadha Vyakhya, ValliparinayaCampu Vyakhya, Godaparinaya. On Vaikhanasa Literature - Moksopaya-pradipika, Laksmi-visistadvaita Bhasyadarpana, Vaikhanasa-mahima-manjari, Srinivasa-disitendra-Carita and Uttamabrhmavidyasara.
This article brings out the details of “उत्तमब्रह्मविद्यासार:”. The book begins with invocation to God. As worship of God give moksha (literation of soul) was not pointed clearly in Sri Srinivasa Dikshitendra’s Lakshmi Visistadvaitam, so he worked the book Uttamabrahmavidyaasaara. The word ‘Vikhanas’ is supposed to have originated from Lord Narayanas when the Lord was in deep thoughts. He has described how Vaikhanasa has been portrayed in Mahabharata, Upanisad, Puranas etc.
Brahmavidhya means Japa, Huta, Arcana and Dhyana (meditation). It is difficult to attain Brahman, Mokhsa the four fold path is easy. This is mentioned in Veda – "
यन् मनसा ध्यायति तद्वाचावदति तत् कर्मणा करोति ", Huta – to think about Narayana during the puja and yaga time, Arcana – to think of worship God thro’ Vedic Mantra, Dhyana (Medidation) –to do meditation about God through Yaga. According to Bhagavad Gita, worshipping God lead to Moksha.
"स्वकर्मणातमभ्यार्च्य सिद्धिं विन्दति मानवः "
One can take Moksha through karma (doing one’s duty), Gjnana and Bhakti yoga, therefore one should do one’s duties properly. He has described that the best route to Mokhsa is by worshipping God by adopting 18 Samskaras.
Vikhanasa in his text ‘ kalpasutra’ mentions that instead of performing Yagam, one can derive the same benefits by worshipping God.
"यज्ञेषु विहीनं तत् संपूर्णं भवति , तं यज्ञं पुरुषं ध्यायन् पुरुषसूक्तेन संस्तूय प्रणामं कुर्यात्".In Vaikhanasa Sastra, Sage Marici points out to gain knowledge about Brahman, one has to perform ‘japa, huta, arcana, dhyana’, therefore we should worship Vishnu.
This worshipping method has been divided into two kinds – idol worship and non idol worship. Idol worship is worshipping God in the form of image at a home or in temple. Non-idol worship is by performing Yaga and as a result attaining Moksha. Of these two idol worship is the best, and is the easiest way to attain Moksha.
In the second chapter he raises a question as to which image to worship, and answers that image of Lord Srinivasa should be worshipped, he has cited the methods of worshipping Lord Srinivasa as mentined in Vedas.
From the Vedic sentence "यः एषोन्तरादित्ये हिरण्मयः पुरुषो दृश्यते " We learn that a great person was created from gold like structure. From this person was formed all the other things. He is mentioned as Lord Srinivasa. He has referred the relevant history and Purana. Samurta Arcana is worshipping God in image form (the height of image could be arroung 6 cm). As there is form/image, our mind could be absorbed above God, as God is all pervading He is in definite form, As frog is hidden in a stone, tree in a seed, similarly there is power within the image. By doing service to that God we can attain Moksha.
“भक्त्या भगवन्तं नारायणं अर्चयेत . तद्विष्णोः परमं पदं गच्छतीति , अर्चानादेवेति वक्तव्यं नान्यथापरमपद प्राप्तिः ” As description of God is beyond our words and thoughts, an image is assigned to God in Sastras, and by adopting the methods mentioned therein is the best way to attain moksha.
In the third chapter, he has explained how we should interpret the passages of Upanisad. Vaikhanasa Sastra is full of Vedic mantra is the best. The word Purusa in Upanisad is applicable only to Lord Narayana. "अथ पुरुषे ह वै नारायणः , यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिं " By worshipping Lord Narayana we attain Moksha as mentioned in Veda ''असते पुरुषं येह् यकामास्ते शुक्रमेतदिति वदन्ति " Sage, Bachelor, house holder whoever it may be, has to worship Lord Narayana. –ब्रह्मचारी गृहस्थोपि वानप्रस्थोधभिक्षुकः. केशवाराधानं हित्वा नैव याति परान्गतिं..
In the fourth chapter, he describes the significance of sound ‘vikhanas’, further states that a great teacher is one who surrenders all his powers (indriyas) to Lord Vishnu, SriSasta means SriVaikhanasa and Describes the benefits of idol worship.
आपीथान्मौलि पर्यन्तं पश्यतः पुरुषोत्तमं, पातकान्यासु नश्यन्ति किं पुनास्थूपपातकं,
He cites many sentences from Upanisad to explain that Vikhanasas are great people.
नराज्जातानि तत्वानि नाराणीति ततो विदुः, तान्येवाचायनं तस्य तेन नारायणः स्मृतः.
नारायणाज्जगत्सर्वं सर्गकाले प्रजायते. तस्मिन्नेव पुनस्तच्च प्रलये प्रविलीयते..
In the fifth chapter by citing vedic sentences, he has proved that Lord Narayana is present everywhere, everything. By adopting the worshipping methods full of vedic mantras as described in Vaikhanasa, Japa, huta, arcana, dhyana ; leading a spiritual life having divine thoughts, every member of Vaikhanasa attain moksha.
In general the Vaikhanas Philosophy holds as its highest principle that Vishnu is the supreme Being. Lord Narayana is both niskala and sakala. The two aspects being inseparable. He manifests Himself everywhere in both the aspects. Sri or Lakshmi is His vibhuti or aisvarya. She is नित्यानन्द मूल प्रकृति शक्तिः And, assuming different forms to suit the different lila sankalpas (sportful volition) of Vishnu. She projects the universes of spirit (चेतन ) and matter (अचेतन ), the latter being eight fold – the five elements, manas, buddhi and ahamkara. She is ever associated with Vishnu in His fivehold states as “पर, व्यूह, विभव, अन्तर्यामी and अर्चा ” ; and according to Vikhanasa, the Supreme Principle is Narayana with Sri (Purusa and Prakrti) in one.
The ‘para’ from is realized through ‘jnana’. Even as by constant churning of the wood ‘शमी’ arani fire is created, the unmanifest is made manifest by constant meditation helped by devotion. Throught ‘प्राणायाम'; and ‘ध्यान’ he is realized as the indweller ‘अन्तर्यामी’. But devotion and self surrender ‘अपराधक्षमापण at the time of अर्चा’ to His will are together the master keys to open the gates of divine grace. Vikhanasa emphasizes on worship, service and adoration of the Lord in the image ‘अर्चा’ from on which He descends with a non-material body and in which He is present ever since, as the surest means of liberation.
References:
i.
Lakshmivisistadvaita Bhasya by Srinivasa Makhindra ed. By Vasudeva Bhattacharya, Madras 1896.
ii.
Uttamabrahma vidya by
Srinivasamakhi, Manuscript from TTD Librayr.
iii.
Uttamabrahma vidyasara by
Sundararaja Bhattachariya, Igavaripalayam, 1961.
For further details contact -
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