Vaikhanasa

The founder of the "Vaikhanasa Agama" tradition, Vikhanas, was considered an incarnation or emanation from Vishnu. He was a man of considerable vedic wisdom and is also sometimes associated with the creator, Brahma. He is generally portrayed as having a pale complexion, wearing golden clothes with four arms, and he is often depicted with his four disciples, to whom he taught to worship Vishnu. His image is often placed in the entrance of temples to Vishnu.

The "Vaikhanasa Agamas" are of particular importance to the Vaikhanasas, Hindu worshippers who devote to Vishnu as their primary god. They are mainly Brahmins. The "Vaikhanasa Agamas" place great significance on the images of gods and their consorts. They see the Godhead as the support of all. They teach that Vishnu will appear in the heart of devotees if they meditate as instructed. This ultimately leads to salvation

Among the Vaishnava Agamas that glorify Vishnu as the Supreme Principle, and as the Ultimate Reality, to the exclusion of other deities, the Vaikhanasa and Pancharatra are prominent. Some say, Vaikhanasa is the older tradition that is rooted in the orthodoxy of the Vedic knowledge. The Pancharatra, in contrast, is regarded relatively less conservative, a bit more liberal and closer to the Tantra ideology.

There are several explanations to the term Vaikhanasa.

Vanaprastha

44.1. According to one interpretation, Vaikhanasa is the ancient word for Vanaprastha (life of a forest dweller or hermit). Vanaprastha, according to the scheme of man’s lifespan as developed during the later Vedic age*, is the third stage (ashrama) in a man’s life. It is the stage prior to and in preparation for Sanyasa the last stage of total withdrawal from the world.

Although Vaikhanasa-s are not directly  mentioned in the Rig-Veda, there are references to them in the Anukramani Index to RV hymn at 9.66 , which is addressed to ‘Indra, Pavamana and one hundred Vaikhanasa’ ( RV_9,066.23.2 indur atyo vicakṣaṇaḥ). And, the RV hymn 10. 99 is addressed by Indra to ‘Vamra Vaikhanasa’. There are also reference to Vamra Vaikhanasa in Jaiminiya Brahmana at 3.99 and 3.215, which say that  : Puruhanma vaikhanasas loved animals , underwent austerity . He Visualized the Jagata saman (hymn) – (Vaikhanasam bhavathi jagatam sama) and  (Vaikhanasa va etani samany apasyan)

Here , Vaikhanasa hermits are said to be dear to Indra – indrasya priyā āsaṃ. Vaikhanasa quote extensively from Rig-Veda in which Indra is the principal deity. In the later times, Indra merged with Vishnu.

There are several references to Vaikhanasa-s in the Ramayana. At end of the Ayodhya-kanda while they were departing to the forest clad in bark–garments , it is said, the brothers Rama and Lakshmana adopted the ways of the hermits and vow of ascetic life (Vaikhanasam margam) – Rama –rakshamanau tato Vaikhanasam margam asthitah saha Lakshmanah –R. 2.57-58. Later in the Ayodhya kanda, the ways of living of the Vikhanasa hermits are described in detail. And again, in the Khishkinda–kanda there is a reference to the ascetic groups of Vaikhanasa-s and the Valakhilya-s (Tatra Vaikhanasa Nama Valakhilya maha-rishayah-R.4.40.60)

 In all these references, the Vaikhanasa-s are described as forest-dwellers, ascetics following a pristine way of life dedicated to Indra/Vishnu/

The Varnashrama system expanded  by Dharmashastras, mention that after fulfilling his family responsibilities and social obligations, say at the age of sixty or thereafter; and  at the end of his well-lived family-life , a man retires into forest , along with his wife (sa-pathnika), to lead a peaceful and contemplative  life of a recluse , away from the  worldly conflicts and its snares. The two live like trusted old friends; and, lead   a happy, contented and tranquil life. It is the fulfillment of the long journey they travelled together. As his sense of detachment ripens, the man finally accepts sanyasa; and,the wife returns home, to the family of her sons.

44.2. Vanaprastha, in its concept, is not an end by itself; but is deemed as a step to reach man’s highest aspiration, the liberation. The characteristic of its ascetic mode of life is detachment and contemplation.  Yet; it is the stage of life marked by selfless friendship, open-heartedness, mellow glowing wisdom and compassion towards all, including strangers , animals and plants. It is the maturity of life when positive attitudes and social virtues ripen.  Vanaprastha is not distracted by motives of personal gain (artha) or desire for pleasures (Kama). But, he does not lead a harsh and an arid life of self-mortification. That is because; he views the body and spirit as equal expressions of the divine. Vanaprastha stage is conceived as a well balanced rounding off to a worthy life.