some degree with Vais.n.avism, no Vedic s ́a ̄kha ̄is so closely and exclusively con-
nected with Vais.n.avism as the Vaikha ̄nasas ́a ̄kha ̄is. Two medieval Vaikha ̄nasa
texts, the A ̄nandasam.hita ̄ and A ̄disam.hita ̄, ascribe the Vaikha ̄nasas ́a ̄kha ̄to
the Yajurveda. The first identifies Vaikha ̄nasa with Aukhya s ́a ̄kha ̄, whereas the
second considers them as distinct. Dharmas ́a ̄stras often consider Vaikha ̄nasas,
like Phenapas and Va ̄lakhilyas, as hermits (va ̄naprasthas), those who enter the
third stage of life in the varn.a ̄s ́ramasystem. In the NP, the Vaikha ̄nasa seers are
the second group after the Phenapas to receive the Eka ̄ntadharma (336, 14),
Soma is the third to receive it, and Va ̄lakhilya seers are the fourth. However the
Vaikha ̄nasasma ̄rtasu ̄tra itself does not mention a category of hermits named
Vaikha ̄nasas unless the Vairiñca category mentioned in that text should be
identified with Vaikha ̄nasa hermits.
Both Vaikha ̄nasa Vedic su ̄trasnamely, s ́rautaandsma ̄rta(probably later than
the fourth century and earlier than the eighth century) are attributed to a sage
Vikhanas by the Vaikha ̄nasa tradition. The oneness of their authorship is upheld
by Caland in his posthumous edition of the Vaikha ̄nasas ́rautasu ̄tra (1941:
xxv). Their South Indian origin is sometimes questioned but with no serious
arguments.
Several passages of the Vaikha ̄nasas ́rautasu ̄tra reveal a strong tendency
towards devotion to Vis.n.u or Na ̄ra ̄yan.a. Meditation on these two divine aspects
accompanies the performance of several ritual acts. The u ̄rdhvapun.d.ra, a main
emblem in later Vais.n.avism, which the patron of the sacrifice should draw on
several parts of his own body, is eulogized. Some of the mantras which the text
prescribes do not belong to known Vedic collections, but their full text seems to
be lost. The Vaikha ̄nasasma ̄rtasu ̄tra which consists of both Gr.hya and Dharma
parts, frequently mentions devotion to and meditation on Vis.n.u or Na ̄ra ̄yan.a. It
prescribes the installation and daily worship of Vis.n.u’s image at home, in a
temple (perhaps private), or in a sacrificial pavilion which contains ritual fires.
These rites involve the recitation of two mantras: the 8-syllable (om. namo
na ̄ra ̄yan.a ̄ya) and 12-syllable (om. namo bhagavate va ̄sudeva ̄ya) mantras which
became very important in the later Vais.n.avism. They also include elements
which figure prominently in later medieval Vaikha ̄nasa rituals, like the invoca-
tion of the four aspects of Vis.n.u, that is, Purus.a, Satya, Acyuta, and Aniruddha
and the introduction of divine power (s ́akti) into the image before worship.
The Vaikha ̄nasasma ̄rtasu ̄tra is the only known text of its kind to prescribe a
ceremony of entry into the hermit stage of life. It describes hermits devoted to
Vis.n.u and practicing a yogawhich involves 10 external observances (niyama)
(bathing, cleanliness, study, ascesis, generosity etc.) and 10 internal observances
(yama) (truthfulness, kindness, sincerity, etc.). The practice ofyogais still more
important in the fourth stage of life, that of the renouncer who aims at uniting
his self with the Supreme Self. Besides the practice of the varn.a ̄s ́rama duties
which culminates in renunciation, the Vaikha ̄nasasma ̄rtasu ̄tra also describes
yogic paths leading to the Brahman without qualities. It contrasts action “with
desire” (saka ̄ma) that is, seeking fruits in this world and the other, with “desire-
less” (nis.ka ̄ma) action that is, the disinterested performance of what is prescribed.
Desireless action is of two kinds: “activity” (pravr.tti) and “disengagement”
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