Pancharatra Agama Temple Administration

62 year old K Sriraman Bhattar of Therazhundur, son of the renowned Kannan Bhattachar (who passed away a few years ago after over 7 decades of service at Therazhundur Divya Desam) is one of the most well respected Pancharatra Agama experts in the country. He is well versed in several languages and can speak fluently in Tamil, Telugu, Kannada and English, in addition to his indepth knowledge of Sanskrit. His knowledge initiation in Pancharatra Agamas began at the TTD. Right from his teenage days, he developed special interest in the Nalayira Divya Prabhandham, the sacred verses of the Azhvaars. He has also learnt part of the Vedas. His father, Kannan Bhattachar, had been performing Thiru Aradhanam at the Therazhundur Divya Desam (https://prtraveller.blogspot.com/2016/10/therazhundur-divya-desam.html?m=0) from the 1950s. Right from his early teens, Raman Bhattar used to join and watch closely the performance of his father during the utsavams including grasping the minute details of the conduct of the Brahmotsavam. 

While he has performed archaka service at Therazhundur, Thiru Cherai, Banaswadi and Secunderabad temples and Samprokshanam in over 700 temples across the country, he counts the initiating of the Pancharatra Agama and creating 100s of Pancharatra archakas as his best service to-date. 

Raman Bhattar, as he is affectionately called in the temple circles, is now involved in an even more of a gigantic contribution to the Pancharatra Agama Temples in the country. He is in the process of dissecting this ancient Sanskrit text – Paramapurusha Samhitam - for the benefit of Tamil readers so this could stand as a long standing reference material when issues relating to temple administration crops up in the future and for those in the future generations who may not be well versed in Sanskrit. 

Lockdown, and before, there have been several questions on the role of archakas, sthalathars and the temple administrators and this has also been quite a sensitive and touchy subject. This story provides an insight into the administration of Pancharatra temples as directed in Paramapurusha Samhitam. Part 1 of this series provides details on specifics relating to archakas and Sthalathars. 

The great rishis of the time approached Narada for a briefing on the role of archakas, paricharakas and the sthalathars of Panchatratra Agama Temples and Narada quite willingly narrated to them with complete clarity on every aspect of temple administration. The text starts right from the appointment of archaka and goes up to directing the evening duties of Sthalathars. 

For the welfare of the state, he says that right at the time of installation of the deity in the Sannidhi, the administrators should have identified the archakas to perform Thiru Aradhanam. The appointment of such archakas has to be made public prior to the installation. 

The Samhitam says that an archaka should have been initiated into the Vedas and Upanishads and should be one who understands the inner meanings of the Pancharatra agamas. It calls for a very important fundamental characteristic in him ‘he should be someone who should fear doing a wrong act.’ A Vaishnavite, he should have undergone pancha samskaram and belong to a hereditary archaka family. Interestingly, it also calls for him to be ‘healthy’, placing specific emphasis on the hygiene and health of the archaka who touches the idol to perform the aradhanam. 

In case a hereditary archaka is not available at any point of time, it says that one with similar characteristics as referred above can be appointed but the Samhitam lays stress on the fact that he should be a Vaishnavite, have in-depth knowledge of Pancharatra Agama and be one with devotion. 

Further, he says that a Non- Vaishnavite, one without an Acharya Dikshai and the sacred thread and an unhealthy person cannot become an archaka in a Pancharatra temple. 

If an appointment is made contrary to any of the above principles, the Samhitam warns of serious repercussions ‘Not only will the state see a downward trend, the archakas as well as the people too will face severe challenges.’ 

The samhitam states with absolute clarity that an archaka should not perform aradhana for money. If an archaka shares with a devotee even as a simple piece of information that he has been pushed to a state where he is performing pooja to meet his ends meet, Narada says that such an archaka will have to face punishment in hell. Not just the archaka, even those who meet and engage with such an archaka will be subjected to hardship. 

The Samhitam also clear states that an archaka cannot do work that does not directly relate to the deity. Those who do ‘human karma’ related poojas will be considered a sinner. 

For big temples that have multiple sannidhis and there are requirements of multiple archakas, those from different gothrams should be appointed. 

The archaka, who has installed the idol, and his descendents are the ones bestowed with the rights to carry out the pooja in the temple. The Samhitam places the responsibility on the administrators of the temple for the financial stability of the archakas. In order to enable the archakas to carry out their duties without the worry of finances, the authorities of the temple are to hand out lands to the archaka as a thanking gesture to him for having accepted to perform the pooja. 

The archaka, who touches the deity and performs aradhan,a should be considered as equivalent to God ‘He should be seen as God in human form’ says Narada. And hence, the powers that be at the temple should prostrate in front of the archaka in full public view and present him with Sambavanai. The archaka is the one who will be solely entitled to the land and the granting of the land should be seen as an act of pure donation to the archaka for his well being and for his service to the Lord. The harvest from these lands solely belongs to the archakas. 

However, at any point of time, if the State or the powers that be begin to show interest in these lands, it will be treated as a criminal offence. The Samhita records that the authority that experiences and enjoys even a miniscule part of this land for any length of time, will go to hell. The handing over of the land to the archaka should be in front of Lord amidst chanting of sacred verses. The presentation of the lands should be inscribed on a stone for future records. The family of one who gifts such a land to the archaka will be seen to be of the highest order. 

Other than the grant of lands, no salary should be paid to the archaka. There is a clear warning that any cash paid as monthly salary to the archaka will create unhappiness and negativity among them. Not just the giver but also the archaka who accepts cash as salary will be deemed to have faulted and their families too will face suffering. 

The Samhitham says that only if these guidelines are followed to perfection, will the installation of the idol meet its desired results in the state. 

The above directions are applicable to all temples, big and small alike. 

The Paramapurusha Samhitam also lays down the roles and responsibilities for the Sthalathars of Pancharatra temples. Vaishnavites, they can be Grihasthas or Brahmacharins. It records that the best scenario is if they are Yathis. The place of residence of the Yathi will be announced as the Mutt which should be located in the 2nd or 3rd Thiru Chutru. Mutts for Yathis and Thirumaligai for others should be granted by the authorities in power. 

The Sthalathars should be without material desires and anger, not talk ill of others and follow dharma in every walk of life. And definitely they should be ones following Vedas and Upanishads. They should have been initiated with Pancha Samskaram and be followers every day of what is stated in the Pancharatra Agama. 

From Sunrise to Sayanam, the Sthalathars should be present and remain in the temple to perform their stated duties in the temple. If they adhere to this, they should be given the first theertham and prasadam. 

During Brahmotsavam and other big festivals, the Sthalars should be gifted liberally with Sambhavanai.