vishnusamhita
Vishnusamhita of Sumati is the one and only typical vaishnava tantric treatise produced in Kerala. While retaining its Pāñcarātra identity it prescribes a ritual system that bears the characteristics of Kerala tantra. Nothing is known about the author other than his name. According to the textual reference it belongs to the genre of Pāñcarātra literature. But a close examination will reveal the fact that structurally it varies to a great extent from a typical Pāñcarātra literature. In all probability it might have been composed after ISP since the latter does not mention about it. Without even room for doubt we can say that VS was one of the main sources for the author of TS to compose his magnum opus.
In 30 chapters VS expounds a vast spectrum of rituals ranging from the rites for initiates up to installation rituals. It begins with the description of its own origin and goes on to explain the fundamental Pāñcarātra tenets. The initiation is the core of 9th and 10th chapters. Like other Pāñcarātra treatises VS also duly emphasizes on the importance of dīksā especially when it comes to explain installation rituals. The very purpose of initiation is stated in the beginning of the10th chapter as it qualifies a disciple to practice ritulas and bestows liberation, the latter is specific to yogins. So initiation grants two essential things in the life of a religious vasnavite. According to VS, initiation brings forth whatever an initiate needs in life and deteriorates the power of granthins which confines the soul to a limited being. Some notable features are as follows:
# Hierarchy of initiates – (1) Samayin (2) Putraka (3) Sādhaka and (4) Ācārya/Deśika. (i)Samayin- before the initiation ceremony begins a mandala is drawn and it is worshipped by ācārya. The disciple, who is blindfold during the process, is brought to the place and shown the mandala , where the retinues of deities are worshipped. Those who have undergone this first level initiation are known as samayin. (ii) Putraka- the main difference between samayin and putraka is that the latter is shown mandala after the main deity along with his retinues were worshipped. (iii) Sādhaka- those who are initiated with homa in addition to mandaladarshana . (iv) Ācārya/ Deśika- those who are initiated with all the above mentioned rituals.
#There are two classes of initiates namely dīkshita and abhisikta . The differences between them are the former is expected to strictly follow the code of conduct of a samayin and has a good working knowledge of the scriptural teachings. The latter is privileged to initiate others and to practise meditations and rituals.
# After initiation the initiate is known in a different name i.e. in one of various names of vishnu , in the circle of disciples. The suffixes attached at end of names indicate the caste of the disciples. Usually deva stands for Brahmins, varma for , gupta for vaiśya, dāsa for śūdra and devi for women.
# It is by consecration ritual an initiate becomes ācārya. Both putrka and deśika can be ācārya by the consecration.
# There are many parallels seen between VS and SN. All the evidences suggest that the flow is from SN to VS. An example can be shown in this regard. In connection with consecration rituals it is said in 11th patala that the one who is initiated for twelve consecutive years is the Lord vishnu himself. This is an exact reflection of what is seen in SN.
# VS includes even the king, childless sādhakas, poor and sick in the list of persons who are eligible for getting initiated.
Vishnusamhita of Sumati is the one and only typical vaishnava tantric treatise produced in Kerala. While retaining its Pāñcarātra identity it prescribes a ritual system that bears the characteristics of Kerala tantra. Nothing is known about the author other than his name. According to the textual reference it belongs to the genre of Pāñcarātra literature. But a close examination will reveal the fact that structurally it varies to a great extent from a typical Pāñcarātra literature. In all probability it might have been composed after ISP since the latter does not mention about it. Without even room for doubt we can say that VS was one of the main sources for the author of TS to compose his magnum opus.
In 30 chapters VS expounds a vast spectrum of rituals ranging from the rites for initiates up to installation rituals. It begins with the description of its own origin and goes on to explain the fundamental Pāñcarātra tenets. The initiation is the core of 9th and 10th chapters. Like other Pāñcarātra treatises VS also duly emphasizes on the importance of dīksā especially when it comes to explain installation rituals. The very purpose of initiation is stated in the beginning of the10th chapter as it qualifies a disciple to practice ritulas and bestows liberation, the latter is specific to yogins. So initiation grants two essential things in the life of a religious vasnavite. According to VS, initiation brings forth whatever an initiate needs in life and deteriorates the power of granthins which confines the soul to a limited being. Some notable features are as follows:
# Hierarchy of initiates – (1) Samayin (2) Putraka (3) Sādhaka and (4) Ācārya/Deśika. (i)Samayin- before the initiation ceremony begins a mandala is drawn and it is worshipped by ācārya. The disciple, who is blindfold during the process, is brought to the place and shown the mandala , where the retinues of deities are worshipped. Those who have undergone this first level initiation are known as samayin. (ii) Putraka- the main difference between samayin and putraka is that the latter is shown mandala after the main deity along with his retinues were worshipped. (iii) Sādhaka- those who are initiated with homa in addition to mandaladarshana . (iv) Ācārya/ Deśika- those who are initiated with all the above mentioned rituals.
#There are two classes of initiates namely dīkshita and abhisikta . The differences between them are the former is expected to strictly follow the code of conduct of a samayin and has a good working knowledge of the scriptural teachings. The latter is privileged to initiate others and to practise meditations and rituals.
# After initiation the initiate is known in a different name i.e. in one of various names of vishnu , in the circle of disciples. The suffixes attached at end of names indicate the caste of the disciples. Usually deva stands for Brahmins, varma for , gupta for vaiśya, dāsa for śūdra and devi for women.
# It is by consecration ritual an initiate becomes ācārya. Both putrka and deśika can be ācārya by the consecration.
# There are many parallels seen between VS and SN. All the evidences suggest that the flow is from SN to VS. An example can be shown in this regard. In connection with consecration rituals it is said in 11th patala that the one who is initiated for twelve consecutive years is the Lord vishnu himself. This is an exact reflection of what is seen in SN.
# VS includes even the king, childless sādhakas, poor and sick in the list of persons who are eligible for getting initiated.
