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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.05/ISSUE # 13 dated 5th February 2004
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EDITORIAL
IN THIS ISSUE:
1. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 21
THE GLORY OF AANGIRASA GOTRAM ? Part 5
(Anbil Ramaswamy)
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(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar Swami, 
now Head of Dept. French Indolgical Research Institute, Pondicherry and 
?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, 
Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar 
referred by Sri Srivatsankachariar Swami)
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2. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE THREE TENETS--1
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
Part 38: Prasnams 98 and 99
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
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4. PAncarAtra ? Part 3
By Sri N.Krishnamachariar Swami of Chicago
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131 Regular issues have been released, so far besides several Special
Issues) -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
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- 35 Issues of Vol. 4 &
- 12 Issue of Vol. 5
These issues have been archived for public view at -
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You may also view the archives at http://www.ibiblio.org/sripedia maintained 
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We strongly urge you to kindly peruse the "Regular Issues" archived in the 
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Ever at your service

Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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1. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 21
THE GLORY OF AANGIRASA GOTRAM ? Part 5
(Anbil Ramaswamy)
-----------------------------------------------------------
(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar Swami, 
now Head of Dept. French Indolgical Research Institute, Pondicherry and 
?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, 
Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar 
referred by Sri Srivatsankachariar Swami)
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DVIRATRAM
There are several Yaagas named after Rishis like Atri Chatur-raatram, 
Jamadagni Chatur-raatram etc. But the one associated with Aangeerasas is 
called ?Aangeerasa Dviraatram?. But, what is the big deal about this?

Taittriya Samhita 7th KhaaNDam, 1st Prasnam, 4th Anuvaakam answers this 
question. The descendents of Aangeerasa performed Satra Yaagam and attained 
Svargam.
?aangeerasO vai satramaasata, tE suvargam lOkamaayatan?.

But, two of them remained on earth for some reason. They were called 
?Havishmaan? and ?Haviskruth?.
?tEshaam havishmaan cha havishkrithchaaheeyEtaam?.

They also desired to reach heaven like the others.
?taavakaamayEtaam suvargam lOKamiyaavEti?

They devised a new type of Yaaga called ?Dviraatram? and scrupulously 
observed the procedure for
performing it.
?tatO vai tou suvargam lOkamaitaam?

As a result of this, both attained Suvarga.
?ya eVam vidwaan dviraatrENa yajatE suvargamEva lOKamEti?

It was thenceforth decreed that those who observed this Dviraatram? could 
attain Suvargam easily.
?Havishmaan agni dhanam poorvam ahar bhavati,
Havishkrith nidhanam uttaram pratishTityai?

In the Saama hymns to be recited in this Yaaga, it should begin with the 
name of ?Havishmaan? and conclude with the name of ?Havishkrith?, if the 
yaaga should be effective.

To this day, those who engage in performing this Dvi- raatram, begin with a 
Sankalpam ?angeerasaam dvi-raatrENa yakshyE?.

This is what the Veda Vakhyas prescribe. This goes to prove the eternal fame 
of the Aangeeras maharishis who devised the ?easy way to heavens?.

DEVAS, RISHIS AND PITRUS:
We all know that when we do TarpaNams (at least on Upaakarma Occasions) we 
offer waters to Devas, Rishis and Pitrus. Unlike others, the Aangeerasas 
take the pride of place in all the three groups. Let us consider the Pitru 
TarpaNam with which we are more familiar than the other groups. Taittriya 
Samhita 2.6.12 again mentions several mantras to validate this. One of them 
is what we recite on Amaavaasya and other TarpaNams viz,

?angeerasO nah pitarO navagvaa atharvaaNo brigavas sOmyaasah? meaning
?Let us be in the good books of our great forefathers called Aangeerasas, 
Atarvaas. Brigus etc. who are fit to be pleased through Yaagas?.

It will be seen that ?Aangeerasa? lead the list. This shows how the 
Aangeerasas stand uniquely prominent among all those who should be revered 
in the entire world.

BRIHASPATI AND KACHA:
The never ending feud between celestial and the demoniac forces was raging 
fiercely. Both sides met with heavy casualty. But, the demoniac forces 
seemed to come alive instantly while the Celestials dwindled and were 
decimated. The Celestials formed an enquiry commission to investigate the 
reasons for their discomfiture.

And finally, emerged the cause that pointed to Sukracharya, the Preceptor of 
the Asuras who could bring back to life his wards who were ?killed in the 
line of duty?. This, he could accomplish by using a special technique called 
?Sanjeevani Vidya? which only he knew. The Deva Guru Brihaspati did not 
master this technique. This was the reason for the rout in his camp. How to 
fix this problem?
The only way to solve the problem was to learn the secret from Sukracharya 
himself. But, how?

Both the preceptors were of equal rank and station. It would be demeaning 
for one to seek instruction from the other. Brihaspati agreed to depute his 
son, Kacha to approach Sukrachaarya as a sishya to beg to be initiated in 
the secret vidya. Kacha dutifully went to Sukracharya and begged to be 
admitted as his student. Let us see how he introduced himself to the Asura 
Guru.

?RishOraangeerasa: poutram putram saakshaad brihaspatE: /
naamnaa kacha iti khyaatam sishyam grihNaatu maam bhavaan //
(MB 1.71.17)
?I am the grandson of Aangeerasa Maharishi, and verily the son of the world 
renowned Deva guru, Brihaspati. I have come to you to beg for knowledge. 
Kindly accept me?

What greater honor could a preceptor hope for than to be the Guru of a scion 
of his arch enemy? And, he was moved by the supplication when Kacha said:

? yasyaangeeraaa vriddhatama: pitaamahO brihaspatischaapi pita tapOdhana:?

Both Kacha and Sukracharya were aware of the fact that begging for knowledge 
from an Acharya of the opposite camp was degrading to the dignity of the 
lineage of the supplicant. Yet, Kacha did not mind it. The asuras knew that 
this was going to spell doom for their side. They killed Kacha, pulverized 
the remains, mixed with a drink that Sukracharya drank unsuspectingly.

Sukrachaarya came to know of this and brought Kacha back to life by using 
this ?Sanjeevani Vidya mantra?. But, Kacha could come out of the body of 
Sukracharya only be bursting out from his tummy. This entailed the Guru?s 
death. Now that Kacha had learned the mantra, he used it again to bring back 
to life his Guru. Thus, both became ?survivors?.

It is said the DEvayaani, the daughter of Sukracharya fell in love with 
Kacha. But the latter declined to marry her saying that as both of them 
emanated from the same Sukracharya, they had become siblings forbidden to 
intermarry!

Kacha returned to the camp of the celestials having enriched himself with 
the newfound knowledge of the secret formula that helped in making the 
scores even as between the warring entities.
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2. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE THREE TENETS--1
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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The Three Tenets?1
As already narrated elsewhere, Swami Desikan?s strong point as an author is 
his ability to anticipate and address questions that might arise in readers? 
minds. At the very beginning of this chapter too, he provides a Sanskrit 
verse, which voices the objection regarding the need for a detailed 
discussion on The Three Tenets or the Tattva Trayam, while the subject has 
already been dealt with comprehensively in the previous chapter, viz., 
?arttha Panchaka adhikAram?.

Why should the characteristics of the Isvara, the Jeeva and inanimate matter 
be studied afresh?

For a seeker after Liberation, the most important delusions to be avoided 
are three-fold: -

1) DEhAtma Bhramam?the misconception that the soul is nothing but the body 
and senses. Once one falls prey to this, one never recognizes the existence 
of the Jeevatma or the Paramatma, with the result that one never makes any 
effort at emancipation.

2) Svatantra Atma Bhramam?the delusion that the Jeevatma is an autonomous 
entity, independent of the Lord, whose existence itself is disputed. This 
delusion prevents us from the recognizing Emperuman as our Lord and Master 
and ourselves as His eternal slaves. Once this happens, there is no question 
of our learning about or aspiring for ?kainkaryam?, which is the ultimate 
fruit of liberation.

3)The proclivity for ?anIsvara vAdam? ?the tendency to delude oneself that 
God is a figment of man?s imagination or a non-existent super power created 
by man himself to enforce social discipline and personal morality and that 
He couldn?t be superior to oneself.

The last-mentioned misconception is the root cause of the first two and is 
perhaps the worst affliction that a person could contract, if one were to go 
by what happened to Hiranyakasipu, who considered himself to be the 
undisputed leader of all the worlds, materially and otherwise. This delusion 
of grandeur in turn prompted in him the conviction that he was indeed the 
super power beyond anybody?s control or influence, least of all that of Sri 
Hari, with predictable results.

Together, these three types of delusion effectively prevent any progress 
towards the Promised Land.

It is to ensure complete and comprehensive relief from these three crippling 
maladies that an intensive study of the Tattva Trayam is prescribed by our 
merciful Acharyas, who are adept at diagnosing and treating spiritual 
afflictions, however deep-rooted they are. They tell us of the existence of 
these three realities, which the ShAstras classify as

1)      The Experiencing Subject??BhOktA??viz., the JeevAtmA, who is constantly 
besieged by experiences, good and bad, and is the constant consumer of 
fruits, sweet and sour, of his deeds, meritorious and otherwise.
2)      The object of experience and gratification??BhOgyam?, consisting of the 
innumerable varieties of inanimate objects which provide the Jeevatma the 
aforesaid experiences, and
3)      The Lord, who rules over and controls both the BhOkta and the 
BhOgyam?the 
Isvara, who is the Lord of both sentient beings and non-sentient objects.

This, then, is the rationale for the study of the Tattva Trayam, which, 
along with the Sambandha GnAnam?(the relationship of body and soul 
subsisting between ourselves and the Lord, as detailed in the PradhAna 
Pratitantra adhikAram) and the ?arttha Panchakam? (The Five Fundamental 
Factors dealing with the nature of the Lord, the individual soul, the 
strategy for Liberation, the hurdles thereto and what glorious fruit awaits 
the Atma at journey?s end), ensures a complete cure from the crippling 
maladies listed above. Swami Desikan considers these misconceptions to be so 
grave as to call them ?MahA VirOdhi?.

It is notable that the concept of ?Tattva Trayam? is rooted in the Shruti, 
in the SvEtAsvatarOpanishad, which lays down that the knowledge of these 
Three Tenets is indispensable to a seeker after liberation?

?Etat gyEyam nityam Eva Atma samsttham na ata: param vEditavyam kinchit/ 
BhOktA BhOgyam PrEritAram cha matvA sarvam prOktam trividham Brahmam Etat?//

If we take the ?BhOgyam? or the inanimate matter (which is known as 
?achEtanam?) first, it is of three kinds?

        1)      Prakriti or Non-sentient Matter?has the following 
characteristics:-

A)    It is absolutely without the spark of knowledge, non-sentient. If we 
take an earthern pot, for example, it has no power of cognizance or 
knowledge.

B)     It exists solely for the purpose of others, to be used as per their 
whims, fancies and requirements- (?achEtanA parArtthA cha nityA satata 
vikriyA??Parama SamhitA). The Pot, again, doesn?t serve any purpose of its 
own, but is utilized exclusively by its owner to fetch and store water, etc.

C)    Though it is essentially eternal and permanent, it is subject to 
constant change and modification, in form and attributes. The Pot was first 
mud, then turned to clay with the addition of water, was then made into a 
Pot. When it breaks, it becomes bits and pieces, which, when they undergo 
further destruction, become mud again. Thus, though in its essential form of 
mud, it is permanent, it undergoes transformation into other forms 
constantly.

D)    It is the abode of the three guNAs, Sattvam, Rajas and Tamas.

E)     It is this Prakriti that is the field of action for the Jeevatmas, 
affording them appropriate experiences in tune with their accumulated 
baggage of merit and demerit. For instance, this physical body (PrAkrita 
shareeram) that all of us possess, has been given to us so that we may 
experience pleasure and pain in accordance with our Karma. The disembodied 
soul would not be able to experience anything without a physical shell 
composed of Prakriti.

2)      The second type of Non-sentient matter or ?achEtanam? is Time. Time, we 
are told, has neither a beginning nor an end (?anAdi: BhagavAn KAla: na 
antOsya dvija vidaytE??Sri Vishnu Puranam), but only divisions like seconds, 
minutes, hours, days, weeks, months, years, centenaries, millennia etc. The 
advance of Time is inexorable and is what is responsible for changes in 
Prakriti, as for instance the physical changes our body undergoes with 
advancement of age.

3)      The third component of the class of ?achEtanam? is ?Suddha Satvam?, 
representing the transcendental worlds of Sri Vaikunttam, beyond the reach 
of either Prakriti or Time. In these exalted worlds, though Time does exist, 
in the sense of providing a sequence to events, it is incapable of causing 
the sort of inexorable and irreversible changes, as it does in the mundane 
lands down below. The world of Suddha Sattvam is filled with immeasurable 
Wisdom and Bliss??GnAnAnanda mayA lOkA:?). These are the worlds inhabited by 
the Lord and His celestial courtiers.

Having seen the three types of Non-sentient matter, we go on to the three 
types of ?BhOktA? or the Jeevatmas, who constitute the second important 
component of Tattva Trayam.

The individual soul is neither God nor Man, as all these nomenclatures are 
caused by and apply to only the physical shell in which it resides for the 
time. When the soul is inside a cow?s body, we call it a cow and another 
soul residing in BrahmA?s shareeram is known as ?PrajApati?. There is, 
however, absolutely no difference between one soul and another, all the 
differences being caused by the material enclosures they occupy due to their 
Karma.

These Jeevatmas fall into three categories:-

1)  ?BaddhAs? are souls like us, suffering constant imprisonment in physical 
shells. Due to their association with the perishable bodies, they are 
themselves termed perishable, in the Gita sloka, ?Kshara: sarvANi bhootAni?. 
This class of beings comprises of all those subject to the unending cycle of 
births and deaths, right from the exalted BrahmA, the Creator, down to the 
most insignificant insect inhabiting the sewers of a city.

2) ?MuktAs? are those who were originally ?BaddhAs?, but graduated to 
liberation through the adoption of an appropriate strategy like Bhakti or 
Prapatti, for emancipation. All those occupants of Sri Vaikunttam who were 
originally inhabitants of the mundane morass, but were wise enough to 
recognize its despicable nature and to adopt an ?upAya?, fall into this 
category, having acquired citizenship rights to Sri Vaikunttam through 
assiduous effort.

3) ?nityAs? are the permanent inhabitants of Paramapadam, with absolutely no 
stigma of earlier residence in the inauspicious worlds down below. These are 
exalted souls who have always been in Sri Vaikunttam as its natural 
citizens, performing eternal service to Emperuman without even a second?s 
interruption, drinking in His boundless beauty with their unblinking eyes.
?Tat VishNO; Paramam padam sadA pasyanti sooraya:?

The third and most important component of Tattva Trayam is the Isvara or the 
Parabrahmam, omniscient, omnipotent, omnipresent, the repository of all 
auspicious attributes, the antithesis of all that is evil or bad, 
unassociated with any of the baser traits common to mankind, like fear, 
greed, anger etc.

To sum up, Tattva Trayam or the Three Tenets comprise of the Non-sentient 
matter achEtanam, the sentient individual souls or Jeevatmas and the Lord 
and Master, the Isvara, who controls and directs the first two. AchEtanam is 
classified into three categories?Prakriti, KAlam and Suddha Sattvam, while 
Jeevatmas fall into three similar types, viz., BaddhAs, MuktAs and NityAs.
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
Part 38: Prasnams 98 and 99
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
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PRASNAM 98
YAKSHA:
?KASCHA SOKAH PRAKEERTITAH??
?WHAT IS THE DEFINITION OF GRIEF??
YUDISHTIRA:
?SOKAS TU AGJNAANAM UCHYATE?
?GRIEF IS NOTHING BUT THE STATE OF IGNORANCE?

NOTES:
Grief is usually associated with a loss or failure. When what is sought to 
be achieved is not achieved despite the efforts mad, grief results.
Similarly, when something precious is lost, then also grief results.

But, to a person who is in quest of the ultimate truth or knowledge, to a 
person who keeps asking why, such a grief is the state of mind, which, alas, 
is known to be very fickle and also capable of being rocked like a boat.

Since everything came out of the five elements returns to those elements, 
though in a different form, both loss and achievement are transient states. 
When the mind perceives this and holds on to it, in its consciousness, it 
becomes indifferent to the joy in success or the grief in failure. It 
becomes luminous by reaching the highest state of being and outshines 
everything. This is the light by which man ?grows into his own being? and 
this knowledge is quite different and far removed from the knowledge by 
which man ?increases information and his intellectual riches?. Once such 
knowledge is attained, there is no more any trouble on account of dualities 
and there can be no grief or joy.

Conversely, when such knowledge is not attained, man functions in darkness 
and in the lower levels of confusion, disturbance and anguish and remains 
plunged in grief.

Therefore, properly understood, grief is nothing but absence of true 
knowledge. It is nothing but a state of darkness that is dispelled by light 
which is knowledge.
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PRASNAM 99
YAKSHA:
?KIM STHAIRYAM RISHIBHIR PROKTAM??
?WHICH IS THAT STEADFASTNESS THAT IS PRAISED EVEN BY SAGES??
YUDISHTIRA:
?SVA DHARMA STHIRATAA STHAIRYAM?
?STEADFASTNESS IS BEING AWARE OF ONE?S DHARMA AND ADHERING TO IT STRICTLY?

NOTES:
One?s Dharma or Svadharma is determined to a large extent by Svabhaava that 
is, one?s inborn nature.

According to the Indian theory of rebirth, Svabhaava and Svadharma are 
conditioned by actions done in the previous birth(s). In the interaction of 
Svabhaava and Svadharma, come the tangled play of the three ?GuNas?. These 
three GuNas are the Satvic represented by aspiration, introspection, 
spirituality and self-knowledge; the Raajasic represented by the strength, 
vigor, drive and achievement; and, Taamasic, represented by sloth, indolence 
and sluggishness.

While it is common for human existence to be caught in the interplay of 
these three and resemble a beetle on its back, in stereotyped repetition of 
actions, it is also possible to soar with the help of the inner awareness 
and the inner spirit to move into the vast open spaces of universality. In 
such a realm, Svabhaava is not a mechanical, self propelled, robotic inborn 
nature but an action so regulated as to be in harmony with one?s own 
self-awakened nature.

Once in such a level, then everything seems a veiled manifestation of 
Godhead. The Supreme too leans down and affirms such a bent of mind:

yO yO yam yam tanum bhkata: sraddhayaa architum ichchati /
tasya tasya achalam sradhhaam taamEva vidadhaamyaham // (BG 7.21)

In whatever form a devotee may see me, in full and complete faith, I uphold 
it and make it real for him.

Thus, Svadharma is not a mere mechanical adherence to the religion in which 
one is born or to the functions assignable according to one?s station in the 
social order, but far above and far removed from either. Svadharma becomes 
identical with seeing the God in self and ultimately seeing everything in 
the transcendent Supreme.

To see everything in the wide expansiveness of the self and the spirit and 
to know God and adore Him in every manifestation, because nothing but He 
exists in every manifestation, is the ultimate Svadharma which is lauded by 
the Seers and the Sages.
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4. PAncarAtra ? Part 3
By Sri N.Krishnamachariar Swami of Chicago
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pA'ncarAtra ? An Overview ? Part 3.

SrI Sa'nkara's views on the pA'ncarAtra system:

In his explanation for the nAma ?catur-vyUha? in his vyAkhyAnam of SrI 
vishNu sahasra nAmam, SrI Sa'nkara has given a reference to mahA-bhArata 
supporting the vyuha concept.   The vyUha concept is an integral part of the 
pA'ncarAtra doctrine.  It is known that SrI Sa'nkara had opposed the 
pA'ncarAtra Agama, and this was part of the reason that contributed to the 
questioning of the pA'ncaratra system in his time and the immediately 
following period.

Based on the bhAshya for brahma sutra by SrI Sa'nkara, it is evident that he 
does not accept the pA'ncarAtra doctrine.  However, there are certain 
aspects of the doctrine with which he agrees.  vyuha, or the division of the 
supreme Brahman into many forms, is one aspect that he accepts. In his 
preface to a book on pAdma samhitA, sudarSanam SrI KrRshNasvAmi aiya'ngAr 
has included a section of the original samskRt commentary by SrI Sa'nkara 
for the brahma sutra II.2.42 - which clarifies this.

"tatra yat-tAvaducyate yo'sau nArAyaNah paro'vyaktAt
prasiddhah paramAtmA sa AtmanAtmAnam anekadhA vyuha
avasthita iti, tat na nirAkriyate.
(Note the words 'na nirAkriyate?).
'sa ekadhA bhavati, tridhA bhavati'
(chAndogya 7.26.2)
ityAdi Srutibhyah paramAtmanah anekadhA bhAvasya adhigatatvAt. yadapi tasya 
bhagavatah abhigamanAdi lakshNam ArAdhanam ajasram ananya cittatayA 
abhipreyate tadapi na pratishidhyate
(Again, note the words ?na pratishidhyate?).
Sruti-smRtyoh esvara-praNidhAnasya prasiddhatvAt.

The translation of the above words of SrI Sa'nkara is

"We do not refute the view stated therein that nArAyaNa, who is superior to 
Nature and who is well-known to be the supreme Self and the Self of all, has 
divided Himself by Himself into many forms;  for from Vedic texts such as ?

He assumes one form, He assumes three forms etc., it is known that the 
Supreme
Self does become multifarious.  As for the predilection for His 
propitiation, consisting in visiting His temple etc., and so on, with 
exclusive devotion and for long, that also is not denied.   For the 
contemplation of God is well in evidence in the veda-s and smRti-s."
- Translation is taken from svAmi gambhIrAnanda, advaita ASrama publication.

The major objection SrI Sa'nkara has for the pA'ncarAtra system is on how 
the beings called sa'nkarshaNa, pradyumna, and aniruddha resulted from the 
supreme Self, vAsudeva. It is very interesting to read the vyAkhyYna-s of 
SrI Sa'nkara and SrI rAmAnuja for the sutra-s -

utpatti asambhavAt, na ca kartuh karaNam,
vij~nAnAdi bhAve vA tat apratishedhah, and
vipratishedAcca, wherein the objections are raised and answered.

Briefly, SrI Sa'nkara's objections are

a) The soul called sa'nkarshaNa could not have originated from the Self 
vAsudeva, since a soul cannot be born or created according to veda-s;

b) If vAsudeva, sa'nkarshaNa, pradyumna, and aniruddha are all of equal 
knowledge, powers, etc., as the bhAgavata doctrine maintains, there is no 
need for four forms, since one form could have carried out all the functions 
of God;

c) If they are of all of equal knowledge and powers etc., then one could not 
have originated from another, since the cause and effect should have some 
difference in order to differentiate them, and yet the bhAgavata-s insist 
that there are not different.

SrI rAmAnuja points out that the origin of sa'nkarshaNa from vAsudeva etc. 
in this context should be viewed as the voluntary assumption of bodily forms 
by the supreme Brahman vAsudeva out of compassion for its devotees, so that 
the devotees can have easy access to the supreme Brahman.  This is because 
vAsudeva the supreme Brahman has for its body the pure aggregate of the six 
supreme qualities, and thus is difficult for all to attain easily.  The 
devotee attains to the vyuha forms by worshipping the vibhava forms such as 
worship of  rAma, kRshNa, etc., and from the vyuha forms he attains to the 
Subtle form of vAsudeva.  If birth or origination of sa'nkarshaNa from 
vAsudeva etc. is viewed thus, there is no contradiction between the 
pAncarAtra doctrine and the veda-s.  In fact, the pA'ncarAtra doctrine is 
considered to include in it all the other veda-s, the sAnkhya-yoga, and 
AraNyaka-s.

Thus, in summary, while it is true that SrI Sa'nkara did not accept the 
pA'ncarAtra doctrine in its entirety because he had issues with certain 
aspects of it, by his own words, there are certain aspects of the doctrine 
that he also agreed with, e.g.,  vAsudeva as the supreme Brahman, its 
ability to divide itself and manifest itself in many forms, dedicated 
worship to vAsudeva in temples, etc.

Some background on vedAntins vs. pA'ncarAtra:

Historically, there was a lot of resistance to the Agama-s from the 
vedAntins.  There were even texts which said that the pA'ncarAtrins should 
not be invited to partake in SrAddha meals, people should not talk to them, 
etc., alongside the texts that supported the Agama adherents.  There was 
also counter-attack from the pA'ncarAtra camp, including statements calling 
the veda-s as perverted texts incapable of fulfilling the human values 
(purushArthAproyojaka).

It is in this atmosphere that SrI yAmuna-muni undertook his valiant defense 
of the pA'ncarAtra through his work Agama-prAmANya, to bring about 
reconciliation between the two camps.  He pointed out that the pA'ncarAtra 
and the veda-s both originated from SrIman nArAyaNa, and were complementary 
to each other.  Inevitably it was a very sensitive undertaking, since it 
touched on the sensitivities of both the opposing camps.  Then there came 
the time when the pA'ncarAtrins claimed superiority over the veda-s saying 
that the pA'ncarAtra was more ancient, and the veda-s came later.  Perhaps 
in this atmosphere, SrI vedAnta-deSika endeavored to bring a balance between 
the veda-s and the Agama-s, quoting passages from the pA'ncarAtra text 
Lakshmi-tantra) that the wise man should never transgress even in his 
thoughts the conduct prescribed in the veda-s.  It cannot but be noticed 
that our great pUrvAcArya-s have done exceptional service in bringing about 
the reconciliation between the vedanta adherents and the Agama group, trying 
to make sure that people don't succumb to self-destruction through disunity.

Even among the pA'nca-rAtrins, it appears that there was not clear 
homogeneity.   Four main divisions are recognized in many samhitA-s.   Even 
though all agree that vAsudeva is the Supreme Spirit and that salvation is 
to be got by worshipping him, they differ in the methods of worship, the 
benefits that accrue from the worship, the methods of rituals etc.  Mix-up 
of movement from one group to another was frowned upon (pAdma samhitA).

These four divisions are called siddhAnta-s.  As mentioned in the pAdma 
samhitA, these are: mantra siddhAnta, Agama siddhAnta, tantra siddhAnta, and 
tantrantara siddhAnta.  SrI vedAnda-deSika in his pA'ncarAtra rakshA quotes 
from the hayagrIva samhitA that Agama siddhAnta is meant to accomplish 
salvation alone, tantra siddhAnta is for accomplishing all four values of 
life (wealth, virtue, pleasures, and salvation), and tantrAntara siddhAnta 
will fulfill all that one desires.

The four siddhAnta-s differ in the number of forms they worship, the way 
they consecrate the iconic forms in the temples,  the number of forms of 
deities that are worshipped (e.g., one form - the deity is not specified;  
four forms - vAsudeva, sa'nkarshNa, pradyumna, and aniruddha;   nine forms - 
in addition to the above four, nArAyaNa, hayagrIva, vishNu, nRsimha, and 
varAha) etc.  The differences are described in great detail in the 
referenced texts.
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