https://hindupedia.com/api.php?action=feedcontributions&feedformat=atom&user=Himanshu+BhattHindupedia, the Hindu Encyclopedia - User contributions [en]2026-10-12T02:39:48ZUser contributionsMediaWiki 1.39.1https://hindupedia.com/index.php?title=File:Charan_Sparsh_2.jpg&diff=176740File:Charan Sparsh 2.jpg2026-10-12T01:10:51Z<p>Himanshu Bhatt: I made this in ChatGTP.</p>
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<div>== Summary ==<br />
I made this in ChatGTP.</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Charan_Sparsh_1.jpg&diff=176739File:Charan Sparsh 1.jpg2026-10-12T01:10:34Z<p>Himanshu Bhatt: I made this in ChatGTP.</p>
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<div>== Summary ==<br />
I made this in ChatGTP.</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Charan_Sparsh&diff=176738Charan Sparsh2026-10-12T01:02:12Z<p>Himanshu Bhatt: added images</p>
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<div>{{Author|Annu Maheshwari}}<br />
[[image:Charan Sparsh 1.jpg|thumb|200px|Bowing to elders or honourable people has become a part of Sanatan culture.]]<br />
[[image:Charan Sparsh 2.jpg|thumb|200px|Bowing to elders or honourable people.]]<br />
“Charan” means “feet” and “sparsh” means “to touch”. Together they mean “to touch one’s feet”. It has been [[a]] tradition since time immemorial to touch the feet of one’s father and mother, teachers and elders. They in turn bless the person touching their feet by placing their hand on or over the prostrating person's head. Prostration is done daily, while meeting with elders and particularly on important occasions like the beginning of a new task, birthdays, [[festivals]] etc. <br />
<br />
In the [[Atharva]] [[Veda]], great importance has been given to the way [[a]] person greets others when meeting them. Through “[[Charan Sparsh|charan sparsh]]”, an individual exhibits the respect one holds for the elderly, the wise, and those with ideals and an outstanding contribution to society. It is a way of accepting their superiority. This promotes humility in an individual and also makes the other person feel important. Thereby a person learns to be humble, courteous and respectful. The physical effort involved provides useful exercise and promotes vigor, enthusiasm and concern for others, rids tension and is motivating.<br />
<br />
In the [[Mahabharata]], the Yaksha asked Yudhishthir, “How can a person become great and powerful?”. Yudhishthir responded, “By devotedly touching the feet of the mother and father, teachers and elders and by serving them until they are content to give blessings that make a person great and powerful.”<ref>[[Mahabharata]], Vanaparva</ref><br />
<br />
Immediately preceding the war, the Pandavas sought the blessings of Bhishma, their elders and their teachers.<br />
<br />
==Prostrating before Parents==<br />
In life, one of the most difficult things to do is to repay the debt owed to one's parents. In the Manusmriti, it is said that the problems faced by parents during childbirth and upbringing cannot be repaid even in a hundred years<ref>Manusmriti 2/228</ref>. It is also explained that the father is like Prajaapati and the mother is like Earth. Serving them has been described as penance. One who serves parents in real earnest can be said to have respect for all religions in the world.<br />
<br />
It is further stated that those householders who serve their parents regularly attain the three worlds. They achieve success everywhere. These people are blessed through glory and honor and find great contentment<ref>Manusmriti, 2/232</ref>.<br />
<br />
It is also stated that whoever respectfully greets elders and teachers is blessed with strength, knowledge, honor and long life<ref>Manusmriti, 2/121</ref>.<br />
<br />
==Performing Charan Sparsh==<br />
The procedure for “charan sparsh” is explained in the Manusmriti:<br />
<br />
{| class="wikitable" style="margin: 1em auto 1em auto"<br />
|ब्रह्मराम्भेवसाने व पादौ ग्राह्यौ गुरौः सदा<br><br />
संहत्य हस्तावध्येयं स हि ब्रम्हान्जलिः स्मृतः<br><br />
व्यत्यस्त पाणिना कार्यमुप संग्रहण गुरोः<br><br />
सव्येन सव्यः स्प्रष्टव्यो दक्षिणेन व दक्षिण<br />
|brahmrāmbhevasāne va padau grāhyau gurauḥ sadā<br><br />
hastāvadhyeyaṁ sa hi [[brahmā]]njaliḥ smṛtaḥ<br> <br />
vyatyasta pāṇinā kāryamupa saṁ[[grahaṇa]] guroḥ<br><br />
savyena savyaḥ spraṣṭavyo dakṣiṇ[[ena]] va dakṣiṇa||<br />
|-<br />
| colspan="2" |Before beginning to learn the [[Vedas]], and after the learning is complete, the student must regularly greet and touch the feet of his teachers. This is Brahmanjali—an ideal offering to them. Drawing close to the teacher one must touch the right foot with the right hand and left foot with the left hand. <br />
|-<br />
|}<br />
<br />
One should never greet with single hand only:<br />
<br />
{| class="wikitable" style="margin: 1em auto 1em auto"<br />
|जन्मप्रभृति यत्किंचित सुकृतं समुपार्जितम<br><br />
तत्सर्वं निष्फलं याति एकाहस्नाभिवादनात<br />
|janmprabhṛti yatkiancita sukṛtaṁ samupārjitama<br> <br />
tatsarvaṁ niṣphalaṁ yāti [[ek]]āhasnābhivādanāta||<br />
|-<br />
| colspan="2" |One should never greet with one hand only. This way all virtues earned over a lifetime are wasted. It is important that greetings must be conveyed with both hands and with humility and devotion.<br />
|-<br />
|}<br />
<br />
==Scientific Benefit of [[Charan Sparsh]]==<br />
There is a scientific basis to “charan sparsh”. Since the human body is releasing vibrations and also receiving them from people who come close, touching the feet encourages flow of energy. And when elders touch the head of the person in blessing, energy is again exchanged between them. This exchange of energy gives one vigor, self-confidence and contentment. One experiences an inner glow. The blessings received after “charan sparsh” are like invisible armour. They motivate and give strength.<br />
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==References==<br />
{{reflist}}</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Main_Page&diff=176737Main Page2026-10-11T07:02:33Z<p>Himanshu Bhatt: added internal link and removed redundancies</p>
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__NOAUTOLINKS__</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Shraddh&diff=176736Shraddh2026-10-11T06:52:40Z<p>Himanshu Bhatt: added category</p>
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<div>{{Author|Himanshu Bhatt}}<br />
'''[[Śrāddha]]''' is a [[Sanskrit]] word which literally means anything or any act that is performed with all sincerity and absolute faith in it. Sraddha rites are rites performed in honor of ancestors.<ref>{{cite web |title=Shradh Puja: Five Facts you should Know about Death Anniversary Ritual In Hinduism|date=4 September 2017|website=NewsGram |url=https://www.newsgram.com/five-facts-you-should-know-about-death-anniversary-ritual-shradh-puja-in-hinduism/}}</ref> Conceptually, it is a way for people to express heartfelt gratitude and thanks towards their parents and ancestors, for having helped them to be what they are and praying for their peace. It also can be thought of as a "day of remembrance". It is performed for both the father and mother separately, on their respective 'thithi' – death anniversaries as per the [[Bikram Sambat|Hindu Calendar]]. In addition it is performed for the entire community of 'pitr' – both from paternal and maternal side – collectively during the [[Pitru Paksha]] or ''Shraaddha'' [[paksha]] (Fortnight of ancestors), right before ''[[Sharad]] [[Navaratri]]'' in autumn.<ref>{{cite book|title=Sraddha: The Hindu Book of the Dead|first=R. C.|last=Prasad|publisher=Motilal Banarsidass|year=1995|isbn=8120811925}}</ref><ref>{{cite book|title=Hindu World|publisher=Routledge Worlds|editor-first1=Sushil|editor-last1=Mittal|editor-first2=Gene|editor-last2=Thursby|year=2004|isbn=1134608756}}</ref><ref>{{cite book|title=Hindus: Their Religious Beliefs and Practices|first=Julius|last=Lipner|author-link=Julius J. Lipner|edition=2|publisher=Routledge|year=2012|isbn=978-1135240608|page=267}}</ref><br />
<br />
== Etymology ==<br />
'Śrāddha' means 'confidence, devotion', stemming from [[Proto-Indo-Iranian language|Proto-Indo-Iranian]] ''*ćraddʰaH-'' ('believe, have trust in'), ultimately from the [[Proto-Indo-European language|Proto-Indo-European]] [[Compound (linguistics)|compound]] ''*ḱred-dʰeh₁-'' ('to put one's heart into somebody' > 'to believe'). It is [[cognate]] with the Latin ''crēdo'' ('to entrust, give credence'), the [[Old Avestan]] ''zrazdā-'' ('devoted, trusting, believing'), or the [[Old Irish]] ''creitid'' ('believe').<ref>{{Cite book|last=Benveniste|first=Émile|url=https://books.google.com/books?id=KX_0jwEACAAJ|title=Dictionary of Indo-European Concepts and Society|date=1969|publisher=Hau Books|isbn=978-0986132599|edition=2016|pages=134–135|language=en}}</ref><ref name=":0">[[Alexander Lubotsky|Lubotsky, Alexander]]. "[https://www.scribd.com/document/356995296/Lubotsky-Indo-Aryan-Inherited-Lexicon Indo-Aryan Inherited Lexicon]". ''Indo-European Etymological Dictionary Project''. [[Leiden University]]. See entry ''Śrāddha-'' (online database).</ref><br />
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==Rituals==<br />
[[File:Pinda Daan - Jagannath Ghat - Kolkata 2012-10-15 0689.JPG|thumb|A mass ''Pinda Pradaana'' is being done at the Jagannath Ghat, Kolkata, at end of the [[Pitru Paksha]].|alt= Mass Pinda Daan is being done at the Jagannath Ghat, Kolkata.]]<br />
<br />
In practice, the karta (person who performs the '''Śrāddha''') (1) invites [[Brahmin|Brahmanas]] (priests) that day, invokes in them the [[divinity]] of his/her parent, worships and feeds them (2) performs a [[homa (ritual)|homa]] (fire ritual), appeasing [[Agni]] and [[Soma]] – the [[deities]] who transmit the offerings to the ancestors, nourish and protect them and (3) offers balls of rice to the departed souls ("pinda pradaana", offered to the Pitṛs, the ancestral spirits).The offerings are made to three generations i.e. father, grandfather and great grandfather / mother, fathers’mother, fathers’ grandmother.<br />
The karta extends hospitality to the priest and concludes the ceremony by giving "[[dakshina]]" (fees) to the brahmanaas. (There are various other actions done to show respect to the Brahmanaas, like washing their feet etc. during the course of shraaddha). Crows are also revered in Hinduism and during Śrāddha the practice of offering food or pinda to crows is still in vogue.<ref>{{cite web|url=http://www.thehindu.com/2001/07/26/stories/13261289.htm|archive-url=https://web.archive.org/web/20160412195802/http://www.thehindu.com/2001/07/26/stories/13261289.htm|url-status=dead|archive-date=2016-04-12|work=[[The Hindu]]|title=It's a crow's day|date=2001-07-26}}</ref><br />
<br />
Since this is one of the more important and noble "{{IAST|[[Saṃskāra]]s}}" (rituals meant to cleanse the [[mind]] and soul) that the [[Hindu]] sages have envisaged, it is imperative that the performer of the ritual<ref>{{Cite web|url=https://jaibhole.co.in/articles/shraddha-paksha|title=shraddha paksha|website=jaibhole.co.in}}</ref> understands what he or she is doing.<ref>{{cite web |title=How does the Shraddha ritual benefit descendants? |url=https://www.spiritualresearchfoundation.org/spiritual-problems/ancestral-spirits/shraddha-ritual-benefits-descendants/ |website=Spiritual Science Research Foundation |access-date=20 September 2020}}</ref> Only then will the true intent of the ritual be fulfilled and the performer of the ritual feel completely gratified. Else, the ritual becomes just a mechanical exercise for one's part.<br />
<br />
== The Śrāddha period ==<br />
The scripture mandate performing 96 Śrāddha karmas. However, these practices are difficult to be adhered to.<br />
In addition, once in year offerings are to a larger universe of forefathers – during the pitr paksha.<br />
In [[Hindu calendar|Hindu ''amanta'' calendar]] ( ending with ''amavasya'' ), second half of the month ''[[Bhadrapada]]'' is called [[Pitru Paksha]]: ''Pitṛ[[pakṣa]]'' or ''Śrāddha pakṣa'' and its ''[[amavasya]]'' ( new moon ) is called ''sarvapitri amavasya''. This part is considered inauspicious in ''muhurtaśāstra'' (electional [[astrology]]). At this time (generally September) crops in India and Nepal are ready and the produce is offered as a mark of respect and gratitude (by way of pinda) first to the ancestors be they parents or forefathers before other [[festivals]] like ''[[Navaratri]]'' begin.<br />
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Many people visit Hindu pilgrimage sites to perform, ''Śrāddha'' ceremonies, like [[Pehowa]], [[Kurukshetra]], [[Haridwar]], [[Gokarneshwar]], [[Nashik]], [[Gaya, India|Gaya]] etc. Haridwar is also known for its [[Hindu genealogy registers at Haridwar|Hindu genealogy registers]].<br />
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==References==<br />
{{Reflist}}<br />
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== Further reading ==<br />
* ''Shraaddha'', R. K. Srikanta Kumaraswamy, IIT, Chennai. In the [[Kannada language]]<br />
* ಆಶ್ವಲಾಯನ ಪಾರ್ವಣ ಶ್ರಾದ್ಧ ಚಂದ್ರಿಕಾ (kannada language) by mundodu narayana bhatta, hayagreeva nagara, udupi 576 102<br />
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[[Category: Ceremonies]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Shraddha&diff=176735Shraddha2026-10-11T06:50:57Z<p>Himanshu Bhatt: added authorship</p>
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<div>{{Author|Himanshu Bhatt}}<br />
'''[[Śraddhā]]''' is often glossed in English as ''faith''. ''Āsthā'' is used for faith, religious beliefs and God.<ref>{{cite web |title=Faith - English to Hindi |url=https://www.proz.com/kudoz/english-to-hindi/other/849865-faith.html |website=www.proz.com |access-date=27 June 2019}}</ref> The term figures importantly in the literature, teachings, and discourse of [[Hinduism]], [[Jainism]], and [[Buddhism]].<br />
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It can be associated with faith, trust, confidence, and loyalty. The teacher [[Ammachi]] describes it as the "constant alertness arising from Love", and when choosing a single word to translate it into English, has used "awareness".<ref>{{cite web|url=http://amma-words.blogspot.com/2005/05/awakenchildren-awaken-children-112.html |title=Gospel of AMMA: [AWAKENCHILDREN&#93; AWAKEN CHILDREN ( 112 ) - SRADDHA - ALERTNESS |publisher=Amma-words.blogspot.com |date=2005-05-03 |access-date=2014-04-04}}</ref> Other writers have also described the concept with emphasis on the intersection of faith and mindfulness, and it has been translated in this vein with words such as "diligence".<ref>{{cite web |url=http://www.vikramsurya.net/sraddha-cookbook |title=Sraddha — Diligence Cookbook |publisher=www.vikramsurya.net |access-date=2014-04-04 |archive-url=https://web.archive.org/web/20140203190246/http://www.vikramsurya.net/sraddha-cookbook |archive-date=2014-02-03 |url-status=dead }}</ref><br />
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[[Sri Aurobindo]] describes Śraddhā as "the soul's belief in the Divine's existence, wisdom, power, love and grace."<ref>{{cite web|url=http://www.searchforlight.org/Darshan%20Messages/Sri%20Aurobindo,Mother,Yoga,Integral%20yoga,Divine,sri%20aurobindo%20ashram.htm#5 |title=Search for Light; Sri Aurobindo on faith |publisher=www.searchforlight.org |access-date=2014-08-14<br />
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Without diacritical marks, it is usually written as ''[[Sraddha]]''. Śraddhā is also a feminine name in India.</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Sangrahan_%26_Kripa&diff=176734Sangrahan & Kripa2026-10-11T06:49:16Z<p>Himanshu Bhatt: added authorship</p>
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<div>{{Author|Himanshu Bhatt}}<br />
Sangrahan (propitiation) is making a [[Vratas and Utsavas|pledge]] to [[Divinity|the divine]] and offering something ([[worship]], [[Yajna|self-sacrifice]] like [[Upavāsa|fasting]]), many times to obtain divine favour/blessings/grace. It is different than just praying because it entails not just praying but appeasing [[Brahm]]. Propitiation in Sanskrit is known also as ‘upanyasa’.<br />
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Kripa is grace, and by Bhakti Yoga, Karma Yoga, and/or Gyan Yoga, practitioners earn it.<br />
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[[Category:Worship]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Shanti&diff=176733Shanti2026-10-11T06:48:50Z<p>Himanshu Bhatt: added authorship</p>
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<div>{{Author|Himanshu Bhatt}}<br />
Shanti is a central concept in Sanatan Dharm. It is used in several mantras and prayers, including the most basic praise 'Aum Shanti'.<br />
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[[Category:Ethical ideals]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vinaya&diff=176732Vinaya2026-10-11T06:48:32Z<p>Himanshu Bhatt: added authorship</p>
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<div>{{Author|Himanshu Bhatt}}<br />
[[Image:Vinaya.jpg|thumb|250px|right|People performing acts of humility.]]<br />
Vinaya (humility) is important towards achieving [[Moksha]]. The purpose of the sanyasi being a bhikshu is to experience and cultivate this virtue. However, it is important for everyone to have as a quality.<br />
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Humility means to think of oneself less often, meaning to recognize when to put others' needs before yourself.<br />
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[[Category:Ethical ideals]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Animal_rights&diff=176731Animal rights2026-10-11T06:47:58Z<p>Himanshu Bhatt: added authorship</p>
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<div>{{Author|Himanshu Bhatt}}<br />
'''[[Ahiṃsā]]''' is a term meaning 'not to injure' and 'compassion'.<ref> name="Sanskrit dictionary"</ref><ref name=pauldundas160/> The word is derived from the [[Sanskrit]] root ''hiṃs'' – to strike; ''[[hiṃsā]]'' is injury or harm, ''a-[[hiṃsā]]'' is the opposite of this, i.e. cause no injury, do no harm.<ref>Mayton, D. M., & Burrows, C. A. (2012), ''Psychology of Nonviolence'', The Encyclopedia of Peace Psychology, Vol. 1, pages 713-716 and 720-723, Wiley-Blackwell, ISBN 978-1-4051-9644-4</ref><ref>[Encycloedia Britannica], see [[Ahiṃsā]]</ref> Ahiṃsā is also referred to as nonviolence, and it applies to all living beings, including all animals, according to many Indian religions.<ref name=historyindia2011>Bajpai, [[Shiva]] (2011). ''[http://www.himalayanacademy.com/media/books/the-history-of-hindu-india/the-history-of-hindu-india.pdf The History of India - From Ancient to Modern Times]'', Himalayan Academy Publications (Hawaii, USA), ISBN 978-1-934145-38-8; see pages 8, 98</ref><br />
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Ahiṃsā is one of the cardinal virtues<ref name=evpc/> and an important tenet of [[Hinduism]]. Ahiṃsā is a multidimensional concept,<ref name=arapura/> inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahiṃsā has also been related to the notion that any violence has [[Karma|karmic]] consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of Ahiṃsā, the concept reached an extraordinary status in the ethical philosophy of [[Jainism]].<ref name=evpc>Stephen H. Phillips & other authors (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), ISBN 978-0123739858, Elsevier Science, Pages 1347–1356, 701-849, 1867</ref><ref name=chapple1990>Chapple, C. (1990). Nonviolence to animals, earth and self in Asian Traditions (see Chapter 1). State University of New York Press (1993)</ref> Most popularly, [[Mahatma Gandhi]] strongly believed in the principle of ''Ahiṃsā''.<ref>Gandhi, M. (2002). The essential Gandhi: an anthology of his writings on his life, work, and ideas. Random [[House]] Digital, Inc.</ref><br />
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Ahiṃsā's precept of 'cause no injury' includes one's deeds, words, and thoughts.<ref>Kirkwood, W. G. (1989). Truthfulness as a standard for speech in ancient India. Southern Communication Journal, 54(3), 213-234.</ref><ref name=kaneda2008/> Classical literature of Hinduism such as [[Mahabharata]] and [[Ramayana]], as well as modern scholars<ref>Struckmeyer, F. R. (1971). The" Just War" and the Right of Self-defense. Ethics, 82(1), 48-55.</ref> debate principles of Ahiṃsā when one is faced with war and situations requiring self-defence. The historic literature from India and modern discussions have contributed to Theories of Just War, and theories of appropriate self-defence.<ref name=balkaran2012>Balkaran, R., & Dorn, A. W. (2012). [http://www.sareligionuoft.ca/wp-content/uploads/2013/02/JAAR-Article-Violence-in-the-Valmiki-Ramayana-Just-War-Criteria-in-an-Ancient-Indian-Epic-.pdf Violence in the Vālmı̄ki Rāmāyaṇa: Just War Criteria in an Ancient Indian Epic], Journal of the American Academy of Religion, 80(3), 659-690.</ref><br />
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==Etymology==<br />
The word ''Ahiṃsā'', sometimes spelled as ''Ahinsa'',<ref name="[[Sanskrit]] dictionary">[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/monier/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw0125-ahalyA.jpg Sanskrit dictionary reference]</ref><ref>Standing, E. M. (1924). THE SUPER‐VEGETARIANS. New Blackfriars, 5(50), pages 103-108</ref> is derived from the Sanskrit root ''hiṃs'' which means to strike; ''hiṃsā'' is injury or harm, ''a-hiṃsā'' is the opposite of this, i.e. ''non harming'' or ''[[nonviolence]]''.<ref name="Shukavak N. [[Dasa]]">[http://www.sanskrit.org/www/Hindu%20Primer/nonharming_ahimsa.html A Hindu Primer], by [http://www.sanskrit.org/www/shukavak.htm Shukavak N. Dasa]</ref><br />
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There is a debate on the [[origins]] of the word ''Ahiṃsā'' and how its meaning evolved. Mayrhofer as well as Dumot suggest the root word may be ''han'' which means kill, which leads to the interpretation that ''Ahiṃsā'' means ''do not kill''. Schmidt as well as Henk Bodewitz explain the proper root word is ''hiṃs'' and the Sanskrit verb ''hinasti'', which leads to the interpretation ''ahimsa'' means ''do not injure'' or ''do not hurt''. Wackernagel-Debrunner concur with the latter explanation.<ref name=houben>Henk Bodewitz (in Jan E. M. Houben, Karel Rijk van Kooij, Eds.), Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History, ISBN 978-9004113442, Brill Academic Pub (June 1999), see Chapter 2</ref><ref name="XXII-XLVII 1986, p. 11-12">Walli pp. XXII-XLVII; Borman, William: ''Gandhi and Non-Violence'', Albany 1986, p. 11-12.</ref><br />
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Ancient texts use ahiṃsā to mean non-injury, a broader concept than non-violence. Non-injury implies not killing others, as well as not hurting others mentally or verbally; it includes avoiding all violent means including physical violence anything that injures others. In classical Sanskrit literature of Hinduism, another word ''Adrohi'' is sometimes used instead of ''Ahiṃsā'', as one of the cardinal virtues necessary for moral life. One example is in [[Baudhāyana]] Dharmasutra<ref>[[Baudhāyana]] Dharmasutra 2.6.23</ref> <blockquote>वाङ्-मनः-कर्म-दण्डैर् भूतानाम् अद्रोही</blockquote><br />
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It means "One who does not injure others with words, thoughts or acts is named ''Adrohi''.<ref name=houben/><ref>[http://sanskritlibrary.org/tomcat/sl/TextViewer?format=0&name=baudhdhs&title=The+[[Baudhayana]]-Dharmasūtra&texttype=%2F Baudhayana Dharmasutra 2.6]</ref><br />
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==Vow of Ahiṃsā==<br />
===Traditional Hinduism===<br />
====[[Vedas]]====<br />
Ahiṃsā as an ethical concept evolved in Vedic texts.<ref name=chapple1990/><ref>Walli, Koshelya: ''The Conception of Ahiṃsā in Indian Thought'', [[Vārānasi]] 1974, p. 113-145.</ref> The oldest scripts, along with discussing ritual,<ref>Here ritual means [[animal sacrifices]].</ref> indirectly mention Ahiṃsā, but do not emphasize it. Over time, the [[Hindu]] scripts revise ritual practices and the concept of Ahiṃsā is increasingly refined and emphasized, ultimately Ahiṃsā becomes the concept that describes the highest virtue by the late Vedic era (about 500 BC). For example, in one hymn, Ṛgveda<ref>Ṛgveda 10.22.13</ref> uses the words [[Satya]]<ref>It means truthfulness.</ref> and Ahimsa in a prayer to deity [[Indra]];<ref>Sanskrit: अस्मे ता त इन्द्र सन्तु '''सत्याहिंस'''न्तीरुपस्पृशः । विद्याम यासां भुजो धेनूनां न वज्रिवः ॥१३॥ [http://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१०.२२ Rigveda 10.22] Wikisource;<br>English: Unto Tähtinen (1964), Non-violence as an Ethical Principle, Turun Yliopisto, Finland, PhD Thesis, pages 23-25; {{oclc|4288274}};<br>For other occurrence of Ahimsa in [[Ṛgveda]], see [http://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_५.६४ Rigveda 5.64.3], [http://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१.१४१ Ṛgveda 1.141.5];</ref> later, the [[Yajurveda|Yajur Veda]] dated to be between 1000 BC and 600 BC, states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with the eyes of a friend".<ref name=chapple1990/><ref>[http://ebooks.gutenberg.us/himalayanacademy/sacredhinduliterature/lws/lws_ch-39.html To do no harm] Project Gutenberg, see translation for Yajurveda 36.18 VE;<br>For other occurrences of Ahiṃsā in Vedic literature, see [https://archive.org/stream/vedicconcordance00bloouoft#page/150/mode/2up A Vedic Concordance] [[Maurice Bloomfield]], Harvard University Press, page 151</ref> One passage in the oldest Ṛgveda reads, "do not harm anything"<ref> ''The Hindu History'' By Akshoy Kumar Mazumdar </ref><br />
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The occurrence of the word Ahiṃsā occurs first in the Ṛgveda when god [[Mitra]] is called "ahiṃsanasya"<ref>It means compassionate.</ref> in Ṛgveda.<ref>Ṛgveda 1.90</ref> Other occurrences in Vedic scriptures are of "ahiṃsyamana",<ref>Ṛgveda I, 141, 5</ref> "ahiṃsanasya",<ref>Ṛgveda 64, 2</ref> "ahimsantih",<ref>Ṛgveda X, 22, 13</ref> "ahimsantam",<ref>Ṛgveda XI, 28</ref> "ahimsantih",<ref>[[Atharvaveda]] 8, 13</ref> and "ahimsanta".<ref>Atharvaveda XIII. 3, 31</ref><br />
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The following excerpt from the Ṛgveda<ref>Ṛgveda 10:5:6</ref> sums up the Panchavrata or Five Precepts: <blockquote>"Violence, womanizing, drinking liquor, gambling, stealing, falsehood or lying and association with those who commit these sins; one who commits any of these sins is a sinner."</blockquote><br />
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The term ''Ahiṃsā'' appears in the text [[Taittiriya Śākha]] of the [[Yajurveda]],<ref>Yajurveda TS 5.2.8.7</ref> where it refers to non-injury to the sacrificer himself.<ref>Tähtinen p. 2.</ref> It occurs several times in the ''[[Śaṭapatha Brāhmana]]'' in the sense of "non-injury".<ref>Śaṭapatha Brāhmana 2.3.4.30; 2.5.1.14; 6.3.1.26; 6.3.1.39.</ref> The Ahiṃsā doctrine is a late Vedic era development in Brahmanical culture.<ref name="houben 1999">Henk M. Bodewitz in Jan E. M. Houben, K. R. van Kooij, ed., ''Violence denied: violence, non-violence and the rationalization of violence in "South Asian" cultural history.'' BRILL, 1999 page 30.</ref> The earliest reference to the idea of non-violence to animals,<ref>It means "pashu-Ahiṃsā".</ref> apparently in a moral sense, is in the Kapisthala Kathā Samhita of the [[Yajurveda]],<ref>Kathā Samhita 31.11</ref> which may have been written in about the 8th century BCE.<ref>Tähtinen pp. 2–3.</ref><br />
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Nonviolence extended to animals in the [[Vedas]]. Also in the [[Ṛgveda]] certain animals are commanded to not be killed. For example, the cow which is known by the Sanskrit word "Aghnya" or not to be killed.<br />
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The Yajur [[Veda]]<ref>Yajurveda 12.32</ref> declares,<blockquote>"''O human! Animals are Aghnya - not to be killed.''"</blockquote> The [[Atharva]] [[Veda]]<ref>Atharvaveda 6.140.2</ref> proclaims,<blockquote>"''Protect the animals.''" “Oh Noble men! We do not commit violence. We do not hurt others. We do not quarrel either. We of course chant Vedas and act according to its dictates.“ <ref> [[Rig Veda]] 10.134.7 </ref> “Every man should protect the other in all respects.“ <ref> [[Atharva]] Veda 6.64.1 </ref></blockquote><br />
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Over time, the [[Hindu]] scripts revise ritual practices and the concept of Ahiṃsā is increasingly refined and emphasized, ultimately Ahiṃsā becomes the concept that describes the highest virtue by the late Vedic era.<ref>It refers to the period about 900 BCE.</ref><br />
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====Upaniṣads====<br />
Bowker states the word appears but is uncommon in the principal Upaniṣads.<ref>John Bowker, ''Problems of suffering in religions of the world.'' Cambridge University Press, 1975, page 233.</ref> Kaneda gives examples of the word ''Ahiṃsā'' in these Upaniṣads.<ref name=kaneda2008>Kaneda, T. (2008). Śanti, peacefulness of [[mind]]. C. Eppert & H. Wang (Eds.), Cross cultural studies in curriculum: Eastern thought, educational insights, pages 171-192, ISBN 978-0805856736, Taylor & Francis</ref> Other scholars<ref name=arapura>John Arapura in K. R. Sundararajan and Bithika Mukerji Ed. (1997), Hindu spirituality: Post-classical and modern, ISBN 978-8120819375; see Chapter 20, pages 392-417</ref><ref>Izawa, A. (2008). Empathy for Pain in Vedic Ritual. Journal of the International College for Advanced Buddhist Studies, 12, 78</ref> suggest ''Ahiṃsā'' as an ethical concept that started evolving in the Vedas, becoming an increasingly central concept in Upaniṣads.<br />
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The [[Chāndogya Upaniṣad]], dated to the 8th or 7th century BCE, one of the oldest [[Upaniṣads]], has the earliest evidence for the use of the word ''Ahiṃsā'' in the sense familiar in Hinduism.<ref>It is a code of conduct.</ref> It bars violence against "all creatures"<ref>It means ''sarvabhuta''.</ref> and the practitioner of Ahiṃsā is said to escape from the cycle of metempsychosis<ref>Chāndogya [[Upaniṣad]] 8.15.1</ref><ref>Tähtinen pp. 2–5; English translation: Schmidt p. 631.</ref> A few scholars are of the opinion that this might have been a concession to the growing influence of Jainism, in Vedic Hinduism.<ref>[[Puruṣottama]] Bilimoria, Joseph Prabhu, Renuka M. Sharma (2007), ''Indian Ethics: Classical traditions and contemporary challenges,'' Ashgate Publishing, ISBN 978-0754633013, page 315</ref><br />
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Chāndogya Upaniṣad also names Ahiṃsā, along with Satyavacanam,<ref>It means truthfulness.</ref> Ārjavam,<ref>It means sincerity.</ref> [[Dāna|Danam]],<ref>It means charity.</ref> [[Tapas (Sanskrit)|Tapo]]<ref>It means penance/meditation.</ref> as one of five essential virtues.<ref>Chāndogya Upaniṣad 3.17.4</ref><ref name=arapura/><ref>Ravindra Kumar (2008), Non-violence and Its Philosophy, ISBN 978-81-7933-159-0, see page 11-14</ref><br />
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The Śāndilya Upaniṣad lists ten forbearances: '''Ahiṃsā''', Satya, [[Asteya]], [[Brahmacharya]], [[Dayā]], Ārjava, Kṣamā, Dhṛti, Mitāhāra and Saucha.<ref>Swami, P. (2000). Encyclopaedic Dictionary of Upaniṣads: SZ (Vol. 3). Sarup & Sons; see pages 630-631</ref><ref>Ballantyne, J. R., & Yogīndra, S. (1850). A Lecture on the Vedánta: Embracing the Text of the Vedánta-sára. Presbyterian mission press.</ref> According to Kaneda,<ref name=kaneda2008/> the term Ahiṃsā is an important spiritual doctrine shared by Hinduism, [[Buddhism]] and Jainism. It literally means 'non-injury' and 'non-killing'. It implies the total avoidance of harming of any kind of living creatures not only by deeds, but also by words and in thoughts.<br />
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====The Epics====<br />
The [[Mahābhārata]], one of the epics of Hinduism, has multiple mentions of the phrase ''[[Ahiṃsā Paramo Dharma]]'',<ref>अहिंसा परमॊ धर्मः</ref> which literally means: non-violence is the highest moral virtue. For example, [[Mahāprasthānika Parva]] has the verse:<ref>[http://www.sacred-texts.com/hin/mbs/mbs13117.htm Mahābhārata 13.117.37-38]</ref><br />
<blockquote><poem><br />
अहिंसा परमॊ धर्मस तथाहिंसा परॊ दमः।<br />
अहिंसा परमं दानम अहिंसा परमस तपः।<br />
अहिंसा परमॊ यज्ञस तथाहिस्मा परं बलम।<br />
अहिंसा परमं मित्रम अहिंसा परमं सुखम।<br />
अहिंसा परमं सत्यम अहिंसा परमं शरुतम॥<br />
</poem></blockquote><br />
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The above passage from [[Mahābhārata]] emphasizes the cardinal importance of Ahiṃsā in Hinduism, and literally means: Ahiṃsā is the highest [[virtue]], Ahimsa is the highest self-control, Ahiṃsā is the greatest gift, Ahiṃsā is the best suffering, Ahiṃsā is the highest sacrifice, Ahiṃsā is the finest strength, Ahiṃsā is the greatest friend, Ahiṃsā is the greatest happiness, Ahiṃsā is the highest truth, and Ahiṃsā is the greatest teaching.<ref>Chapple, C. (1990). Ecological Nonviolence and the Hindu Tradition. In Perspectives on Nonviolence (pp. 168-177). Springer New York.</ref><ref>[http://www.hinduismtoday.com/pdf_downloads/what_is_hinduism/Sec6/WIH_Sec6_Chapter45.pdf Ahimsa: To do no harm] Subramuniyaswami, What is Hinduism?, Chapter 45, Pages 359-361</ref> Some other examples where the phrase ''[[Ahiṃsā Paramo Dharma]]'' are discussed include [[Ādi Parva]], [[Vana Parva]] and [[Anuśasana Parva]]. The [[Bhagavad Gitā]], among other things, discusses the doubts and questions about appropriate response when one faces systematic violence or war. These verses develop the concepts of lawful violence in self-defense and the [[Just war theory|theories of just war]]. However, there is no consensus on this interpretation. Gandhi, for example, considers this debate about non-violence and lawful violence as a mere metaphor for the internal war within each human being, when he or she faces moral questions.<ref name=fischer1954/><br />
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====Self-Defence, Criminal Law, and War====<br />
:''See also [[Rulership in Hinduism]]''<br />
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The classical texts of Hinduism devote numerous chapters discussing what people who practice the virtue of Ahiṃsā, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime. These discussions have led to theories of just war, theories of reasonable self-defense and theories of proportionate punishment.<ref name=balkaran2012/><ref name=klos1996>[[Klaus K. Klostermaier]] (1996), in Harvey Leonard Dyck and Peter Brock (Ed), The Pacifist Impulse in Historical Perspective, see ''Chapter on Himsa and Ahimsa Traditions in Hinduism'', ISBN 978-0802007773, University of Toronto Press, pages 230-234</ref> [[Arthaśāstra]] discusses, among other things, why and what constitutes proportionate response and punishment.<ref name=robinson2003>Paul F. Robinson (2003), Just War in Comparative Perspective, ISBN 0-7546-3587-2, Ashgate Publishing, see pages 114-125</ref><ref>Coates, B. E. (2008). Modern India's Strategic Advantage to the United States: Her Twin Strengths in Himsa and Ahimsa. Comparative Strategy, 27(2), pages 133-147</ref><br />
<br />
;War<br />
The precepts of Ahiṃsā under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be the last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, its method lawful.<ref name=balkaran2012/><ref name=robinson2003/> War can only be started and stopped by a legitimate authority. Weapons used must be proportionate to the opponent and the aim of war, not indiscriminate tools of destruction.<ref>Subedi, S. P. (2003). The Concept in Hinduism of ‘Just War’. Journal of Conflict and Security Law, 8(2), pages 339-361</ref> All strategies and weapons used in the war must be to defeat the opponent, not designed to cause misery to the opponent; for example, use of arrows is allowed, but use of arrows smeared with painful poison is not allowed. Warriors must use judgment in the battlefield. Cruelty to the opponent during war is forbidden. Wounded, unarmed opponent warriors must not be attacked or killed, they must be brought to your realm and given medical treatment.<ref name=robinson2003/> Children, women and civilians must not be injured. While the war is in progress, sincere dialogue for peace must continue.<ref name=balkaran2012/><ref name=klos1996/><br />
<br />
;Self-defense<br />
In matters of self-defense, different interpretations of ancient Hindu texts have been offered. For example, Tähtinen suggests self-defense is appropriate, criminals are not protected by the rule of Ahiṃsā, and Hindu scriptures support the use of violence against an armed attacker.<ref>Tähtinen pp. 96, 98–101.</ref><ref>Mahabharata 12.15.55; Manu Smriti 8.349–350; Matsya Purana 226.116.</ref> Ahiṃsā is not meant to imply pacifism.<ref>Tähtinen pp. 91–93.</ref><br />
<br />
Alternate theories of self-defense, inspired by Ahiṃsā, build principles similar to theories of just war. Aikido, pioneered in Japan, illustrates one such principles of self-defense. Morihei Ueshiba, the founder of Aikido, described his inspiration as Ahiṃsā.<ref>[http://www.sportspa.com.ba/images/dec2011/full/rad8.pdf The Role of Teachers in Martial Arts] Nebojša Vasic, University of Zenica (2011); Sport SPA Vol. 8, Issue 2: 47-51; see page 46, 2nd column</ref> According to this interpretation of Ahiṃsā in self-defense, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error or fear, attack other persons or intrude into their space, physically or verbally. The aim of self-defense, suggested Ueshiba, must be to neutralize the aggression of the attacker and avoid the conflict. The best defense is one where the victim is protected, as well as the attacker is respected and not injured if possible. Under Ahiṃsā and Aikido, there are no enemies, and appropriate self-defense focuses on neutralizing the immaturity, assumptions and aggressive striving of the attacker.<ref>[http://aiki-extensions.org/pubs/conflict-body_text.pdf SOCIAL CONFLICT, AGGRESSION, AND THE BODY IN EURO-AMERICAN AND ASIAN SOCIAL THOUGHT] Donald Levine, University of Chicago (2004)</ref><ref>Ueshiba, Kisshōmaru (2004), ''The Art of Aikido: Principles and Essential Techniques'', Kodansha International, ISBN 4-7700-2945-4</ref><br />
<br />
;Criminal law<br />
Tähtinen concludes that Hindus have no misgivings about death penalty; their position is that evil-doers who deserve death should be killed and that a king in particular is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his own brothers and sons.<ref>Tähtinen pp. 96, 98–99.</ref> Other scholars<ref name=klos1996/><ref name=robinson2003/> conclude that the scriptures of Hinduism suggest sentences for any crime must be fair, proportional and not cruel.<br />
<br />
;Pacifism<br />
There is no universal consensus on [[pacifism]] among Hindu scholars of modern times. The conflict between pacifistic interpretations of Ahiṃsā and the theories of [[just war]] prescribed by the Gitā has been resolved by some scholars such as [[Mohandas Karamchand Gandhi]], as being an allegory,<ref>Gandhi, Mohandas K., ''The Bhagavad Gitā According to Gandhi'' Berkeley Hills Books, Berkeley 2000</ref> wherein the battlefield is the soul and [[Arjuna]], the war is within each human being, where man's higher impulses struggle against his own evil impulses.<ref name=fischer1954>Fischer, Louis: ''Gandhi: His Life and Message to the World'' Mentor, New York 1954, pp. 15–16</ref><br />
<br />
====Non-human life====<br />
The Hindu precept of 'cause no injury' applies to animals and all life forms. This precept isn’t found in the oldest verses of Vedas, but increasingly becomes one of the central ideas between 500 BC and 400 AD.<ref name=chapple16>Christopher Chapple (1993), Nonviolence to Animals, Earth, and Self in Asian Traditions, State University of New York Press, ISBN 0-7914-1498-1, pages 16-17</ref><ref>W Norman Brown (February 1964), [http://www.epw.in/system/files/pdf/1964_16/5-6-7/the_sanctity_of_the_cow_in_hinduism.pdf ‘‘The sanctity of the cow in Hinduism’’], The Economic Weekly, pages 245-255</ref> In the oldest texts, numerous ritual sacrifices of animals, including cows and horses, are highlighted and hardly any mention is made of Ahimsa to non-human life.<ref>D.N. Jha (2002), ‘‘The Myth of the Holy Cow’’, ISBN 1859846769, Verso</ref><ref>Steven Rosen (2004), Holy Cow: The Hare [[Krishna]] Contribution to Vegetarianism and Animal Rights, ISBN 1-59056-066-3, pages 19-39</ref><br />
<br />
Hindu scriptures, dated to between 5th century and 1st century BC, while discussing human diet, initially suggest ‘‘kosher’’ meat may be eaten, evolving it with the suggestion that only meat obtained through ritual sacrifice can be eaten, then that one should eat no meat because it hurts animals, with verses describing the noble life as one that lives on flowers, roots and fruits alone.<ref name=chapple16/><ref>[[Baudhayana]] Dharmasutra 2.4.7; 2.6.2; 2.11.15; 2.12.8; 3.1.13; 3.3.6; [[Apastamba]] Dharmasutra 1.17.15; 1.17.19; 2.17.26–2.18.3; Vasistha Dharmasutra 14.12.</ref><br />
<br />
Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming any life as against ‘‘[[dharma]]’’ (moral life). Finally, the discussion in Upanishads and Hindu Epics<ref>Manu [[Smriti]] 5.30, 5.32, 5.39 and 5.44; Mahabharata 3.199 (3.207), 3.199.5 (3.207.5), 3.199.19-29 (3.207.19), 3.199.23–24 (3.207.23–24), 13.116.15–18, 14.28; [[Ramayana]] 1-2-8:19</ref> shifts to whether a human being can ever live his or her life without harming animal and plant life in some way; which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa precept, given the constraints of life and human needs.<ref>Alsdorf pp. 592–593.</ref><ref>Mahabharata 13.115.59–60; 13.116.15–18.</ref> The Mahabharata permits hunting by warriors, but opposes it in the case of hermits who must be strictly non-violent. [[Sushruta Samhita]], a Hindu text written in the 3rd or 4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant [[women]],<ref>Kaviraj Kunja Lal Bhishagratna (1907), An English Translation of the Sushruta Samhita, Volume I, Part 2; see Chapter starting on page 469; for discussion on meats and fishes, see page 480 and onwards</ref><ref>Sutrasthana 46.89; Sharirasthana 3.25.</ref> and the [[Charaka Samhita]] describes meat as superior to all other kinds of food for convalescents.<ref>Sutrasthana 27.87.</ref><br />
<br />
Across the texts of Hinduism, there is a profusion of ideas about the virtue of Ahimsa when applied to non-human life, but without a universal consensus.<ref>Mahabharata 3.199.11–12 (3.199 is 3.207 elsewhere); 13.115; 13.116.26; 13.148.17; [[Bhagavata]] [[Purana]] (11.5.13–14), and the Chandogya [[Upanishad]] (8.15.1).</ref> Alsdorf claims the debate and disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even suggested exceptions – ritual slaughter and hunting – were challenged by advocates of Ahimsa.<ref>Alsdorf pp. 572–577 (for the [[Manusmṛti]]) and pp. 585–597 (for the Mahabharata); Tähtinen pp. 34–36.</ref><ref>The Mahabharata and the [[Manusmṛti]] (5.27–55) contain lengthy discussions about the legitimacy of ritual slaughter.</ref><ref>[http://www.sacred-texts.com/hin/m12/m12b095.htm Mahabharata 12.260] (12.260 is 12.268 according to another count); 13.115–116; 14.28.</ref> In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover, a hunter defends his profession in a long discourse.<ref>[http://www.sacred-texts.com/hin/m03/m03207.htm Mahabharata 3.199] (3.199 is 3.207 according to another count).</ref><br />
<br />
Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels, the rewards it entails before or after death, the danger and harm it prevents, as well as to the karmic consequences of violence.<ref>Tähtinen pp. 39–43.</ref><ref>Alsdorf p. 589-590; Schmidt pp. 634–635, 640–643; Tähtinen pp. 41–42.</ref><br />
<br />
The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits ([[sannyasa|sannyasin]]s) were urged to live on a fruitarian diet so as to avoid the destruction of plants.<ref>Schmidt pp. 637–639; Manusmriti 10.63, 11.145</ref><ref>Rod Preece, Animals and Nature: Cultural Myths, Cultural Realities, ISBN 978-0-7748-0725-8, University of British Columbia Press, pages 212-217</ref> Scholars<ref>Chapple, C. (1990). Ecological Nonviolence and the Hindu Tradition. In ‘’Perspectives on Nonviolence’’ (pages 168-177). Springer New York</ref><ref>Van Horn, G. (2006). Hindu Traditions and Nature: Survey Article. Worldviews: Global Religions, Culture, and Ecology, 10(1), 5-39</ref> claim the principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain has been Ahimsa as their cardinal virtue.<br />
<br />
The classical literature of Hinduism exists in many Indian languages. For example, ''[[Tirukkuṛaḷ]]'' written between 200 BC and 400 AD, and sometimes called the Tamil [[Veda]], is one of the most cherished classics on Hinduism written in a South Indian language. Tirukkuṛaḷ dedicates Chapter 32 and 33 of Book 1 to the virtue of Ahimsa. ''Tirukkuṛaḷ'' suggests that Ahimsa applies to all life forms.<ref>[http://www.projectmadurai.org/pm_etexts/pdf/pm0153.pdf Tirukkuṛaḷ] Translated by Rev G.U. Pope, Rev W.H. Drew, Rev John Lazarus, and Mr F W Ellis (1886), WH Allen & Company; see pages 40-41, verses 311-330</ref><ref>[http://ebooks.gutenberg.us/HimalayanAcademy/SacredHinduLiterature/weaver/content.htm Tirukkuṛaḷ] see Chapter 32 and 33, Book 1</ref><ref>[http://www.worldcat.org/title/tirukkural-tirukkural/oclc/777453934?referer=di&ht=edition Tirukkuṛaḷ] Translated by V.V.R. Aiyar, Tirupparaithurai : Sri Ramakrishna Tapovanam (1998)</ref><br />
<br />
===Modern times===<br />
[[File:Portrait Gandhi.jpg|thumb|[[Mohandas Karamchand Gandhi|Gandhi]] promoted the principle of Ahimsa very successfully by applying it to all spheres of life, particularly to politics.]]<br />
<br />
In the 19th and 20th centuries, prominent figures of Indian spirituality such as [[Swami Vivekananda]],<ref>''Religious Vegetarianism'', ed. [[Kerry S. Walters]] and Lisa Portmess, Albany 2001, p. 50-52.</ref> [[Ramana Maharshi]],<ref>[http://www.beasyouare.info/beasyouare.html Ramana Maharishi: '&#39;Be as you are'&#39;]. Beasyouare.info. Retrieved on 2011-06-15.</ref> [[Swami Sivananda]],<ref>[http://www.dlshq.org/teachings/ahimsa.htm Swami Sivananda: '&#39;Bliss Divine'&#39;, p. 3-8]. Dlshq.org (2005-12-11). Retrieved on 2011-06-15.</ref> [[A. C. Bhaktivedanta Swami]]<ref>''Religious Vegetarianism'' p. 56-60.</ref> and in the present time Vijaypal Baghel emphasized the importance of Ahiṃsā.<br />
<br />
[[Mohandas Karamchand Gandhi]] promoted the principle of Ahiṃsā, very successful by applying it to all spheres of life, particularly to politics ([[Swaraj]]).<ref>Tähtinen pp. 116–124.</ref> His non-violent resistance movement [[satyāgraha]] had an immense impact on India, impressed public opinion in Western countries, and influenced the leaders of various [[civil and political rights]] movements such as the American civil rights movement's Martin Luther King, Jr. and James Bevel. In Gandhi’s thought, Ahiṃsā precludes not only the act of inflicting a physical injury, but also mental states like evil thoughts and hatred, unkind behavior such as harsh words, dishonesty and lying, all of which he saw as manifestations of violence incompatible with Ahiṃsā.<ref name="XXII-XLVII 1986, p. 11-12"/> Gandhi believed Ahiṃsā to be a creative energy force, encompassing all interactions leading one's self to find satya, "Divine Truth".<ref>Jackson pp.39-54. Religion East & West. 2008.</ref> [[Sri Aurobindo]] criticized the Gandhian concept of Ahiṃsā as unrealistic and not universally applicable; he adopted a pragmatic non-pacifist position, saying that the justification of violence depends on the specific circumstances of the given situation.<ref>Tähtinen pp. 115–116.</ref> Sri [[Aurobindo]] also indicated that Gandhi's Ahiṃsā led to partition of India as it blocked the forceful action that the Indian people were engaged in during the 1920s and 30s, which caused delay in independence, allowing other forces to take root, including those who wanted India divided.<br />
<br />
Gandhi stated that he viewed "Ahiṃsā is in Hinduism, it is in [[Christianity]] as well as in [[Islam]]."<ref name=par/> He added, "Nonviolence is common to all religions, but it has found the highest expression and application in Hinduism. I do not regard Jainism or [[Buddhism]] as separate from Hinduism."<ref name=par/> When questioned whether violence and non-violence is both taught in Quran, he stated, "I have heard it from many Muslim friends that the Koran teaches the use of non-violence. (...The) argument about non-violence in the Holy Koran is an interpolation, not necessary for my thesis."<ref name=par>Prabhu and Rao (1966), [http://gandhiashramsevagram.org/pdf-books/mind-of-mahatma-gandhi.pdf The Mind of Mahatma Gandhi], Encyclopedia of Gandhi’s Thoughts, p. 120-121</ref><ref name=mgarat>Gandhi, Mahatma. 1962. ''All Religions are True.'' [[Bharatiya Vidya Bhavan]]. p. 128.; Banshlal Ramnauth, Dev. 1989. ''Mahatma Gandhi: Insight and Impact.'' Indira Gandhi Centre for Indian Culture & Mahatma Gandhi Institute. p. 48</ref><br />
<br />
A historical and philosophical study of Ahiṃsā was instrumental in the shaping of [[Albert Schweitzer]]'s principle of "reverence for life". Schweitzer praised Indian philosophical and religious traditions for ethics of Ahiṃsā as, "the laying down of the commandment not to kill and not to damage is one of the greatest events in the spiritual history of mankind", but suggested that "not-killing and not-harming" is not always practically possible as in self-defence, nor ethical as in chronic starving during a famine case.<ref>Schweitzer, Albert: [https://archive.org/stream/indianthoughtsan027860mbp#page/n95/mode/2up Indian Thought and its Development], London 1956, pages 82-83</ref><br />
<br />
====[[Yoga]]====<br />
Ahiṃsā is imperative for practitioners of [[Patañjali]]’s eight limb [[Rāja yoga]] system. It is included in the first limb and is the first of five [[Yamas]]<ref>It means self restraints.</ref> which, together with the second limb, make up the code of ethical conduct in Yoga philosophy.<ref name=pyogas3t><br />
* Sanskrit Original with '''Translation 1''': [https://archive.org/stream/yogaphilosophyb00tatygoog#page/n6/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives;<br />
* '''Translation 2''': [https://archive.org/stream/yogadaranasutra00patagoog#page/n4/mode/2up ''The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa''] GN Jha (Translator), with notes; Harvard University Archives;<br />
* '''Translation 3''': [https://archive.org/stream/yogasutrasofpata00pata#page/n5/mode/2up ''The Yogasutras of Patanjali''] Charles Johnston (Translator)</ref><ref>James Lochtefeld, "[[Yama]] (2)", The ''Illustrated Encyclopedia of Hinduism'', Vol. 2: N–Z, Rosen Publishing. ISBN 9780823931798, page 777</ref> Ahimsa is also one of the ten ''Yamas'' in [[Hatha Yoga]] according to verse 1.1.17 of its classic manual ''[[Hatha Yoga Pradipika]]''.<ref>Sanskrit: अथ यम-नियमाः '''अहिंसा''' सत्यमस्तेयं बरह्मछर्यं कष्हमा धॄतिः | दयार्जवं मिताहारः शौछं छैव यमा दश || १७ ||<br>English Translation: [http://www.sacred-texts.com/hin/hyp/hyp03.htm 1.1.17, CHAPTER 1. On Âsanas] THE HAṬHA [[Yoga|YOGA]] PRADIPIKA</ref><br />
<br />
The significance of Ahiṃsā as the very first restraint in the very first limb of Yoga,<ref>It means Yamas.</ref> is that it defines the necessary foundation for progress through Yoga. It is a precursor to [[Asana]], implying that success in Yogāsana can be had only if the self is purified in thought, word and deed through the self-restraint of Ahiṃsā.<br />
<br />
===Jainism===<br />
[[File:Ahimsa.svg|thumb|right|The hand with a wheel on the palm symbolises the Jain Vow of Ahimsa. The word in the middle is "Ahimsa". The wheel represents the [[dharmachakra]] which stands for the resolve to halt the cycle of reincarnation through relentless pursuit of truth and non-violence.]]<br />
In Jainism, the understanding and implementation of ''Ahimsā'' is more radical, scrupulous, and comprehensive than in any other religion.<ref>Laidlaw, pp. 154–160; Jindal, pp. 74–90; Tähtinen p. 110.</ref> Killing any living being out of passions is considered ''hiṃsā'' (to injure) and abstaining from such an act is ''ahimsā'' (noninjury).{{sfn|Jain|2012|p=34}} The vow of ahimsā is considered the foremost among the 'five vows of Jainism'. Other vows like truth (satya) are meant for safeguarding the vow of ahimsā.{{sfn|Jain|2012|p=33}} In the practice of Ahimsa, the requirements are less strict for the lay persons ([[sravakas]]) who have undertaken ''[[anuvrata]]'' (Smaller Vows) than for the [[Asceticism|Jain monastics]] who are bound by the [[Mahavrata]] "Great Vows".<ref>Dundas pp. 158–159, 189–192; Laidlaw pp. 173–175, 179; ''Religious Vegetarianism'', ed. [[Kerry S. Walters]] and Lisa Portmess, Albany 2001, p. 43-46 (translation of the First Great Vow).</ref> The statement ''{{IAST|ahimsā paramo dharmaḥ}}'' is often found inscribed on the walls of the [[Jain temple]]s.<ref name=pauldundas160>Dundas, Paul: ''The Jains'', second edition, London 2002, p. 160; Wiley, Kristi L.: ''Ahimsa and Compassion in Jainism'', in: ''Studies in Jaina History and Culture'', ed. Peter Flügel, London 2006, p. 438; Laidlaw pp. 153–154.</ref> Like in Hinduism, the aim is to prevent the accumulation of harmful [[karma]].<ref>Laidlaw pp. 26–30, 191–195.</ref> When [[Mahavira]] revived and reorganised the Jain faith in the 6th or 5th century BCE,<ref>Dundas p. 24 suggests the 5th century; the traditional dating of Mahavira’s death is 527 BCE.</ref> Ahimsa was already an established, strictly observed rule.<ref>Goyal, S.R.: ''A History of Indian Buddhism'', Meerut 1987, p. 83-85.</ref> [[Rishabhanatha]] ([[Ādinātha]]), the first Jain [[Tirthankara]], whom modern Western historians consider to be a historical figure, followed by [[Parshvanatha]] (Pārśvanātha)<ref>Dundas pp. 19, 30; Tähtinen p. 132.</ref> the twenty-third [[Tirthankara]] lived in about the 8th century BCE.<ref>Dundas p. 30 suggests the 8th or 7th century; the traditional chronology places him in the late 9th or early 8th century.</ref> He founded the community to which Mahavira’s parents belonged.<ref>[[Acaranga Sutra]] 2.15.</ref> Ahimsa was already part of the "Fourfold Restraint" (''Caujjama''), the vows taken by Parshva’s followers.<ref>[[Sthananga Sutra]] 266; Tähtinen p. 132; Goyal p. 83-84, 103.</ref> In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of the Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa.<ref>Dundas pp. 160, 234, 241; Wiley p. 448; Granoff, Phyllis: ''The Violence of Non-Violence: A Study of Some Jain Responses to Non-Jain Religious Practices'', in: ''Journal of the International Association of Buddhist Studies'' 15 (1992) pp. 1–43; Tähtinen pp. 8–9.</ref> According to the Jain tradition either lacto vegetarianism or veganism is mandatory.<ref>Laidlaw p. 169.</ref><br />
<br />
The Jain concept of Ahimsa is characterised by several aspects. It does not make any exception for ritual sacrificers and professional warrior-hunters. Killing of animals for food is absolutely ruled out.<ref>Laidlaw pp. 166–167; Tähtinen p. 37.</ref> Jains also make considerable efforts not to injure plants in everyday life as far as possible. Though they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for preventing unnecessary violence against plants.<ref>Lodha, R.M.: ''Conservation of Vegetation and Jain Philosophy'', in: ''Medieval Jainism: Culture and Environment'', New Delhi 1990, p. 137-141; Tähtinen p. 105.</ref> Jains go out of their way so as not to hurt even small insects and other minuscule animals.<ref>Jindal p. 89; Laidlaw pp. 54, 154–155, 180.</ref> For example, Jains often do not go out at night, when they are more likely to step upon an insect. In their view, injury caused by carelessness is like injury caused by deliberate action.<ref>Sutrakrtangasutram 1.8.3; Uttaradhyayanasutra 10; Tattvarthasutra 7.8; Dundas pp. 161–162.</ref> Eating honey is strictly outlawed, as it would amount to violence against the bees.<ref>[[Hemacandra]]: ''Yogashastra'' 3.37; Laidlaw pp. 166–167.</ref> Some Jains abstain from farming because it inevitably entails unintentional killing or injuring of many small animals, such as worms and insects,<ref>Laidlaw p. 180.</ref> but [[agriculture]] is not forbidden in general and there are Jain farmers.<ref>Sangave, Vilas Adinath: ''Jaina Community. A Social Survey'', second edition, Bombay 1980, p. 259; Dundas p. 191.</ref><br />
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Theoretically, all life forms are said to deserve full protection from all kinds of injury, Jains recognise a hierarchy of life. Mobile beings are given higher protection than immobile ones. For the mobile beings, they distinguish between one-sensed, two-sensed, three-sensed, four-sensed and five-sensed ones; a one-sensed animal has touch as its only sensory modality. The more senses a being has, the more they care about non-injuring it. Among the five-sensed beings, the precept of non-injury and non-violence to the rational ones (humans) is strongest in Jain Ahimsa.<ref>Jindal pp. 89, 125–133 (detailed exposition of the classification system); Tähtinen pp. 17, 113.</ref><br />
<br />
Jains agree with Hindus that violence in self-defence can be justified,<ref>''Nisithabhasya'' (in ''Nisithasutra'') 289; Jinadatta Suri: ''Upadesharasayana'' 26; Dundas pp. 162–163; Tähtinen p. 31.</ref> and they agree that a soldier who kills enemies in combat is performing a legitimate duty.<ref>Jindal pp. 89–90; Laidlaw pp. 154–155; Jaini, Padmanabh S.: ''Ahimsa and "Just War" in Jainism'', in: ''Ahimsa, [[Anekanta]] and Jainism'', ed. Tara Sethia, New Delhi 2004, p. 52-60; Tähtinen p. 31.</ref> Jain communities accepted the use of military power for their defence, there were Jain monarchs, military commanders, and soldiers.<ref>Harisena, ''Brhatkathakosa'' 124 (10th century); Jindal pp. 90–91; Sangave p. 259.</ref><br />
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===Buddhism===<br />
In Buddhist texts ''Ahimsa'' is part of the [[Five Precepts]] (Pañcasīla), the first of which has been to abstain from killing. This precept of Ahimsa is applicable to both the Buddhist layperson and the monk community.<ref name="Williams2005p398">{{cite book|author=Paul Williams |title=Buddhism: Critical Concepts in Religious Studies|url=http://books.google.com/books?id=pgrZnmKUKtgC |year=2005|publisher=Routledge |isbn=978-0-415-33226-2 |pages=398 }}</ref><ref>{{cite book|author=Bodhi Bhikkhu|title=Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy|url=http://books.google.com/books?id=teUGAAAAYAAJ |year=1997|publisher=Wisdom Publications|isbn=978-0-86171-128-4 |pages=387 with footnote 12}};<br>Sarao, p. 49; Goyal p. 143; Tähtinen p. 37.</ref><ref name="Lamotte, Etienne 1988, p. 54-55">Lamotte, pp. 54–55.</ref><br />
<br />
The Ahimsa precept is not a commandment and transgressions did not invite religious sanctions for layperson, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth.<ref> McFarlane |2001|p=187 </ref> Killing, in Buddhist belief, leads to rebirth in the hellish realm, and for a longer time in more severe conditions if the murder victim was a monk.<ref> McFarlane |2001|p=187 </ref> Saving animals from slaughter for meat, is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth.<ref> McFarlane |2001|p=187-191 </ref> The Buddhist texts not only recommended Ahimsa, but suggest avoiding trading goods that contribute to or are a result of violence:<br />
<br />
<blockquote><br />
These five trades, O monks, should not be taken up by a lay follower: trading with weapons, trading in living beings, trading in meat, trading in intoxicants, trading in poison.<br><br />
|| ''Anguttara Nikaya'' V.177 ||<br />
</blockquote><br />
<br />
Unlike lay Buddhists, transgressions by monks do invite sanctions. Full expulsion of a monk from ''sangha'' follows instances of killing, just like any other serious offense against the monastic ''nikaya'' code of conduct.<br />
<br />
====War====<br />
Violent ways of punishing criminals and prisoners of war was not explicitly condemned in Buddhism,<ref>Sarao p. 53; Tähtinen pp. 95, 102.</ref> but peaceful ways of conflict resolution and punishment with the least amount of injury were encouraged.<ref>Tähtinen pp. 95, 102–103.</ref><ref>Kurt A. Raaflaub, [https://books.google.com/books?id=FMxgef2VJEwC&pg=PA61 ''War and Peace in the Ancient World.''] Blackwell Publishing, 2007, p. 61.</ref> The early texts condemn the mental states that lead to violent behavior.<ref>Bartholomeusz, p. 52.</ref><br />
<br />
Nonviolence is an overriding theme within the [[Pali Canon]].<ref>Bartholomeusz, p. 111.</ref> While the early texts condemn killing in the strongest terms, and portray the ideal king as a pacifist, such a king is nonetheless flanked by an army.<ref name="Tessa Bartholomeusz 2002, page 41">Bartholomeusz, p. 41.</ref> It seems that the Buddha's teaching on nonviolence was not interpreted or put into practice in an uncompromisingly pacifist or anti-military-service way by early Buddhists.<ref name="Tessa Bartholomeusz 2002, page 41"/> The early texts assume war to be a fact of life, and well-skilled warriors are viewed as necessary for defensive warfare.<ref>Bartholomeusz, p. 50.</ref> In Pali texts, injunctions to abstain from violence and involvement with military affairs are directed at members of the [[Sangha (Buddhism)|sangha]]; later Mahayana texts, which often generalise monastic norms to laity, require this of lay people as well.<ref>Stewart McFarlane in Peter Harvey, ed., ''Buddhism.'' Continuum, 2001, pages 195–196.</ref><br />
<br />
The early texts do not contain just-war ideology as such.<ref>Bartholomeusz, p. 40.</ref> Some argue that a [[suttas|sutta]] in the ''Gamani Samyuttam'' rules out all military service. In this passage, a soldier asks the [[Buddha]] if it is true that, as he has been told, soldiers slain in battle are reborn in a heavenly realm. The [[Buddha]] reluctantly replies that if he is killed in battle while his mind is seized with the intention to kill, he will undergo an unpleasant rebirth.<ref>Bartholomeusz, pp. 125–126. Full texts of the sutta:[http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.003.than.html].</ref> In the early texts, a person's mental state at the time of death is generally viewed as having a great impact on the next birth.<ref>Rune E.A. Johansson, ''The Dynamic Psychology of Early Buddhism.'' Curzon Press 1979, page 33.</ref><br />
<br />
Some Buddhists point to other early texts as justifying defensive war.<ref>Bartholomeusz, pp. 40–53. Some examples are the ''Cakkavati Sihanada Sutta'', the ''Kosala Samyutta'', the ''Ratthapala Sutta'', and the ''Sinha Sutta''. See also page 125. See also Trevor Ling, ''Buddhism, Imperialism, and War.'' George Allen & Unwin Ltd, 1979, pages 136–137.</ref> One example is the ''Kosala Samyutta'', in which King [[Pasenadi]], a righteous king favored by the Buddha, learns of an impending attack on his kingdom. He arms himself in defence, and leads his army into battle to protect his kingdom from attack. He lost this battle but won the war. King Pasenadi eventually defeated King [[Ajatasattu]] and captured him alive. He thought that, although this King of [[Magadha]] has transgressed against his kingdom, he had not transgressed against him personally, and Ajatasattu was still his nephew. He released Ajatasattu and did not harm him.<ref>[[Bodhi]], Bhikkhu (trans.) (2000). ''The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya''. Boston: Wisdom Publications. ISBN 0-86171-331-1.</ref> Upon his return, the Buddha said (among other things) that Pasenadi "is a friend of virtue, acquainted with virtue, intimate with virtue", while the opposite is said of the aggressor, King Ajatasattu.<ref>Bartholomeusz, pp. 49, 52–53.</ref><br />
<br />
According to Theravada commentaries, there are five requisite factors that must all be fulfilled for an act to be both an act of killing and to be karmically negative. These are: (1) the presence of a living being, human or animal; (2) the knowledge that the being is a living being; (3) the intent to kill; (4) the act of killing by some means; and (5) the resulting death.<ref>Hammalawa Saddhatissa, ''Buddhist Ethics.'' Wisdom Publications, 1997, pages 60, 159, see also Bartholomeusz page 121.</ref> Some Buddhists have argued on this basis that the act of killing is complicated, and its ethicization is predicated upon intent.<ref>Bartholomeusz, p. 121.</ref> Some have argued that in defensive postures, for example, the primary intention of a soldier is not to kill, but to defend against aggression, and the act of killing in that situation would have minimal negative karmic repercussions.<ref>Bartholomeusz, pp. 44, 121–122, 124.</ref><br />
<br />
==Influence upon Westerners==<br />
Due to the migration of Hindus and of popular ideas from Hindu figures like Mahatma Gandhi, compassion for animal became a rights issue.<br />
<br />
Cesar Chevaz in U.S. was heavily influenced by Gandhian thought, and as a result promoted animal rights, as well as labour rights for people. Ingrid Newkirk, the co-founder of People for the Ethical Treatment for Animals (PETA) referenced Gandhi as well. PETA co-founder Alex Pacheco didn't reference Gandhi but did mention ''Animal Liberation'' by Peter Singer. The latter referenced Gandhi and Hindu ethics in relation to animal rights.<br />
<br />
Dame Valerie Jane Morris Goodall in U.K. also referenced Gandhi. She founded The Jane Goodall Institute<br />
<br />
Albert Schweitzer, am ethnic German born in Africa, praised the socio-ethical contributions of Mahatma Gandhi, Rabindranath Tagore, and Ramakrishna Paramahamsa. While he wrote of Western philosophy as superior to Indian ones, he did state the precept ([[ahimsa]]) of not killing humans was monumental initiative, and positively referenced [[Buddh Dharm|Buddh]] and [[Jain Dharm|Jain]] dharms, and the scriptures ''[[Bhagavad Gita]]'' and ''[[Thirukkural]]''.<br />
<br />
==Vegetarianism==<br />
The Rig Veda reads: <br />
Don't kill any being. The evil person who kills or eats the meat of a horse or a cow deserves to be terminated. <br />
<br />
The Yajur Veda reads: <br />
Do not injure the beings living on the Earth, in the air and in the water. <br />
<br />
The Atharva Veda clarifies the literal confusion of the Vedic words and tells that in the Vedic Samhita the names of materials used for actual fire ceremony in yagnas are sometimes named as the name of an animal. For example: 'Rice' is named as 'cow' and 'sesame' is named as 'calf'. The <br />
<br />
[[Purva Mimamsa]] reads: <br />
In the Vedic [[yagya]], killing of an animal or eating meat is totally prohibited. Just like the cows are given as charity in the yagna, horses are also given as charity. Horses and cows are used only for the purpose of giving them in charity, they are never used for eating. <br />
<br />
The Mahabharata "Shanti Parva" reads: <br />
It is only the evil-minded hypocrites who started telling that Vedic yagnas involve intoxicants and meat eating; it is not in the Vedas. <br />
<br />
The Mahabharata "Anushasan Parva" reads: <br />
The one who himself doesn't eat meat but even if he gives his consent to eat meat or to kill an animal, he becomes equally sinful as them. The meat eater who kills an animal in the name of yagna or tells that it is a requirement of the yagna is a sinner and he will go to hell. The one who brings an animal to be killed, the one who buys the animal to be killed, the one who kills the animal, the one who sells the animal, and the one who sells, buys, cooks and eats the meat are all sinners. <br />
<br />
The Srimad Bhagavatam reads: <br />
In the shradh feast pure vegetarian food, after offering to God, should be given to Brahmanas. It satisfies the pitra gods (or ancestors) for ever. It is dharm (even for chatriya) that in shradh feast, he should neither offer meat nor he himself should eat meat. Only vegetarian food must be offered because meat is obtained by killing an animal. This is the best dharm to observe for everyone that one should not hurt other beings even in his thoughts. <br />
<br />
The Manu Samhita reads: <br />
Having well considered the origin of the flesh and the cruelty of fettering and slaying corporal beings , let one entirely abstain from eating flesh. When the diet is pure, the mind and heart are pure. <br />
<br />
The Tirukural reads: <br />
When a man realized that meat is the butchered flesh of another creature, he will abstain from eating it (257). How can he practice compassion who eats the flesh of an animal to fatten his own flesh? <br />
<br />
The Tirumantiram reads: <br />
The ignoble ones who eat flesh, death's agents bind them fast and push them quickly into the fiery jaws of the lower world (199) a, The Rig Veda reads: <br />
Don't kill any being. The evil person who kills or eats the meat of a horse or a cow deserves to be terminated. <br />
<br />
In modern times too, Hindu clergy have encouraged vegetarianism. Scholar Satguru Sivaya Subramuniyaswami writes in of vegetarianism in his text, Living with Siva Pocketbook Edition (P. 315-6).<br />
<br />
==See also==<br />
*[[Environmentalism]]<br />
*[[Ahimsa]]<br />
*[[Ahimsa Paramo Dharma]]<br />
*[[Ethics of Hinduism]]<br />
*[[Sanātan Dharma principle]]<br />
*[[Objective Worldview]]<br />
*[[Sadachara|Conduct]]<br />
*[[Karma Marga]]<br />
<br />
<br />
==External resources==<br />
*[http://www.hknet.org.nz/Newsletter137.html World Vegetarian Day & World Vegetarian Awareness Month - October]<br />
*[http://www.vedicgranth.org/misconceptions-on-vedas/misconception-3---violence-against-animals-meet-eating-etc MISCONCEPTION 3:- Violence against animals; meet eating, etc]<br />
<br />
==References==<br />
<references><br />
<br />
[[Category:Ahimsa]]<br />
[[Category:Ethical ideals]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Christianity&diff=176730Christianity2026-10-11T06:46:26Z<p>Himanshu Bhatt: added similarities by making sections to describe parallels</p>
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<div>Christianity - Descending from [[Judaism]], Christianity's central belief maintains Jesus of Nazareth is the promised messiah of the Hebrew Scriptures, and that his life, death, and resurrection are salvific for the world. Christianity is one of the three monotheistic Abrahamic faiths, along with [[Islam]] and [[Judaism]], which traces its spiritual lineage to Abraham of the Hebrew Scriptures. Its sacred texts include the Hebrew Bible and the New Testament (or the Christian Gospels). <br />
Basic Groupings <br />
Catholicism (or Roman Catholicism): This is the oldest established western Christian church and the world's largest single religious body. It is supranational, and recognizes [[a]] hierarchical structure with the Pope, or Bishop of Rome, as its head, located at the Vatican. Catholics believe the Pope is the divinely ordered head of the Church from a direct spiritual legacy of Jesus' apostle Peter. Catholicism is comprised of 23 particular Churches, or Rites - one Western (Roman or Latin-Rite) and 22 Eastern. The Latin Rite is by far the largest, making up about 98% of Catholic membership. Eastern-Rite Churches, such as the Maronite Church and the Ukrainian Catholic Church, are in communion with Rome although they preserve their own [[worship]] traditions and their immediate hierarchy consists of clergy within their own rite. The Catholic Church has [[a]] comprehensive theological and moral doctrine specified for believers in its catechism, which makes it unique among most forms of Christianity.<br />
Mormonism (including the Church of Jesus Christ of Latter-Day Saints): Originating in 1830 in the United States under Joseph Smith, Mormonism is not characterized as a form of Protestant Christianity because it claims additional revealed Christian scriptures after the Hebrew Bible and New Testament. The Book of Mormon maintains there was an appearance of Jesus in the New World following the Christian account of his resurrection, and that the Americas are uniquely blessed continents. Mormonism believes earlier Christian traditions, such as the Roman Catholic, Orthodox, and Protestant reform faiths, are apostasies and that Joseph Smith's revelation of the Book of Mormon is a restoration of true Christianity. Mormons have a hierarchical religious leadership structure, and actively proselytize their faith; they are located primarily in the Americas and in a number of other Western countries.<br />
Jehovah's Witnesses structure their faith on the Christian Bible, but their rejection of the Trinity is distinct from mainstream Christianity. They believe that a Kingdom of God, the Theocracy, will emerge following Armageddon and usher in a new earthly society. Adherents are required to evangelize and to follow a strict moral code.<br />
Orthodox Christianity: The oldest established eastern form of Christianity, the Holy Orthodox Church, has a ceremonial head in the Bishop of Constantinople (Istanbul), also known as a Patriarch, but its various regional forms (e.g., Greek Orthodox, Russian Orthodox, Serbian Orthodox, Ukrainian Orthodox) are autocephalous (independent of Constantinople's authority, and have their own Patriarchs). Orthodox churches are highly nationalist and ethnic. The Orthodox Christian faith shares many theological tenets with the Roman Catholic Church, but diverges on some key premises and does not recognize the governing authority of the Pope.<br />
Protestant Christianity: Protestant Christianity originated in the 16th century as an attempt to reform Roman Catholicism's practices, dogma, and theology. It encompasses several forms or denominations which are extremely varied in structure, beliefs, relationship to state, clergy, and governance. Many protestant theologies emphasize the primary role of scripture in their faith, advocating individual interpretation of Christian texts without the mediation of a final religious authority such as the Roman Pope. The oldest Protestant Christianities include Lutheranism, Calvinism (Presbyterians), and Anglican Christianity (Episcopalians), which have established liturgies, governing structure, and formal clergy. Other variants on Protestant Christianity, including Pentecostal movements and independent churches, may lack one or more of these elements, and their leadership and beliefs are individualized and dynamic.<br />
<br />
==Similarities==<br />
===Divine Will===<br />
Within Christianity's Godhead, The Heavenly Father is The Sovereign Will. He sets the rules.<br />
<br />
In Hindu scriptures, beginning from the ''Rig Veda'', the Divine Will is mentioned. Some [[Vaiśnava#Narayan's Will|Vaiśnava]] scriptures give this concept more importance and list an array of synonyms.<br />
<br />
===Divine Word===<br />
Within Christianity's Godhead, The Son (Jesus) is The Word. ''The Holy Bible'' is called, 'The Word of God'.<br />
<br />
In Hindu scriptures, the concept of Vak (Speech) itself is a concept in its own right, and it is basically proclaimed that Vak itself is essentially God, and of there are fourfold aspects, with the first 3 being trititarian aspects of God (Apsu Vak, Bhuvanani Vishwa Vak, and the Vak as indweller within creatures.) 'Brahmshabd' literally means "''Word of God''" in scriptures.<br />
<br />
===Trinity===<br />
Christianity usually adheres to a triune Godhead as The Heavenly Father, The Son, and The Holy Spirit.<br />
<br />
Many Hindu scriptures either allude to or formally endorse a triad Godhead (Brahm) always has 3 states—Parabrahm, Aparabrahm, and Antaryami. This can be seen in specific [[Theology|theological schools]] like of most [[Vaiśnava#Nature of Narayan|Vaiśnava sects]].<br />
<br />
===Pillar of Light===<br />
The ''Atharva Veda'' illustrates a Skambha (Pillar) that established the universe.<br />
<br />
===Divine Intercession===<br />
Jesus having performed the atonement on behalf of humans is the intercessor that wins The Heavenly Father's grace for those humans' souls to attain salvation.<br />
<br />
"Purushakara Shastra" ("''Scripture of Mediation''") is a [[Vaiśnava#Sri Sampraday|Sri Sampraday]] Vaiśnava doctrine (not a book) that God's feminine half (His energy), known as Sri Lakshmi, is a Puruṣakāra (intermediary on behalf of the human.) Texts defining this doctrine—most notably Pillai Lokacharya’s ''Srivachana Bhushanam''—outline that a Puruṣakāra requires three perfect intrinsic attributes: Kṛpā (infinite compassion), Pāratantryam (dependence on the Lord), and Ananyārhatvam (exclusive belonging to the Lord.)<br />
<br />
===Incarnating===<br />
Within the Christian Godhead, The Son takes an Earthly incarnation but only once in the history of the universe.<br />
<br />
Incarnations are commonnly discussed in Hindu scriptures, and are called [[Avatara|'avatar' or 'v(a)ibhava']].</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=G%C4%81yatri_Mantras_of_Several_Gods&diff=176729Gāyatri Mantras of Several Gods2026-10-11T06:45:01Z<p>Himanshu Bhatt: /* Related Articles */ categorized article</p>
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<div>[[Category:Stotra]]<br />
<small>Translated by [[User:P.R.Ramachander|P. R. Ramachander]]</small><br />
<br />
[[Gāyatri]] [[mantra]] are very powerful meditation aids to pray for grace of [[a]] particular God. Thirty seven such Gāyatri Mantras are given below. Chanting or meditating on these mantras is to be done only as per the teaching of the [[Guru]].<br />
<br />
==Śri [[Ganeṣa]] Gāyatri==<br />
<blockquote> [[Om]] Lambhodaraya vidmahe<br />
Mahodaraya deemahi <br />
Thanno danthi prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on that god with broad paunch<br><br />
Oh, God with [[a]] big belly, give me higher intellect,<br><br />
And let the elephant faced one illuminate my [[mind]].<br><br />
<br />
<blockquote>Om Ekadanthaya vidmahe <br />
Vakrathundaya dheemahi <br />
Thanno danthi prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on that one tusked God,<br><br />
Oh, God with broken tusk, give me higher intellect,<br><br />
And let the elephant faced one illuminate my mind.<br><br />
<br />
<blockquote>Om Thatpurashaya vidhmahe <br />
Vakrathundaya dheemahi <br />
Thanno danthi prachodayath.</blockquote><br />
<br />
*Translation<br />
Om, Let me meditate on that great male,<br><br />
Oh, God with broken tusk, give me higher intellect,<br><br />
And let the elephant faced one illuminate my mind.<br><br />
<br />
[[image:GayatriMata1.jpg|right|thumb|200px|Gayatri Mata|thumb]]<br />
<br />
==[[Lord Śiva]] Gāyatri==<br />
<blockquote>[[Om]] Tat Purushaya Vidhmahe<br />
Mahadevaya Dheemahe<br />
Thanno Rudra Prachodayath.</blockquote><br />
<br />
Om, Let me meditate on the great Purusha,<br><br />
Oh, greatest God, give me higher intellect,<br><br />
And let God [[Rudra]] illuminate my mind.<br><br />
<br />
==Nārāyana Gāyatri [[Mantra]]==<br />
<blockquote>Om Narayanaya Vidhmahe<br />
Vasudevaya Dheemahe<br />
Thanno [[Viṣṇu]] Prachodayath.</blockquote><br />
<br />
Om, Let me meditate on Lord Narayana,<br><br />
Oh, Lord Vasudeva, give me higher intellect,<br><br />
And let Lord [[Viṣṇu]] illuminate my mind.<br><br />
<br />
==[[Rāma]] Gāyatri Mantra==<br />
<blockquote>Om Daserathaya Vidhmahe<br />
Sita Vallabhaya Dheemahe<br />
Thanno Rama Prachodayath.</blockquote><br />
<br />
Om, Let me meditate on the son of [[Daṣaratha]],<br><br />
Oh, consort of Sita, give me higher intellect,<br><br />
And let God [[Rāma]] illuminate my mind.<br><br />
<br />
==[[Kṛṣṇa]] Gāyatri Mantra==<br />
<blockquote>Om Dhamodharaya Vidhmahe<br />
Rukmani Vallabhay Dheemahe<br />
Thanno Krishna Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the god whose belly was tied by a rope,<br />
Oh, consort of Rukhmani, give me higher intellect,<br />
And let God [[Krishna]] illuminate my mind.<br />
<br />
==Om Govindaya Vidhmahe==<br />
<blockquote>Gopi Vallabhaya Dheemahe<br />
Thanno Krishna Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the god who takes care of all beings,<br><br />
Oh, darling of all [[gopis]], give me higher intellect,<br><br />
And let God [[Krishna]] illuminate my mind.<br><br />
<br />
==Venkateśvara Gāyatri Mantra==<br />
<blockquote>Nirnajanaya Vidmahe<br />
Nirapasaya Dheemahe<br />
Thanno Srinivasa Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the god who is eternal truth,<br><br />
Oh, God who does not have attachments, give me higher intellect,<br><br />
And let God Srinivasa illuminate my mind.<br><br />
<br />
==Narasimha Gāyatri Mantra==<br />
<blockquote>Om Narasimhaya Vidmahe<br />
Vajra Nakhaya Dheemahe<br />
Thanno Narasimha Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the god who is the lion man,<br><br />
Oh, God who has diamond claws, give me higher intellect,<br><br />
And let God Narasimha illuminate my mind.<br><br />
<br />
==Hayagreeva Gāyatri Mantra==<br />
<blockquote>Om Vaniswaraya Vidmahe<br />
Haya Greevaya Dheemahe<br />
Thanno Hayagreeva Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the god of learning,<br><br />
Oh, God who has a horse face, give me higher intellect,<br><br />
And let God Hayagreeva illuminate my mind.<br><br />
<br />
==Sudharshana Gāyatri Mantra==<br />
<blockquote>Om Sudharshanaya Vidmahe<br />
Maha Jwalaya Dheemahe<br />
Thanno [[Chakra]] Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the holy wheel of Sudharshana,<br><br />
Oh, Wheel which has great brilliance, give me higher intellect,<br><br />
And let the wheel illuminate my mind.<br><br />
<br />
==[[Brahma]] Gāyatri Mantra==<br />
<blockquote>Om Chathur mukhaya Vidmahe<br />
Hamasaroodaya Dheemahe<br />
Thanno Brahma Prachodayath.</blockquote><br />
<br />
Om, Let me meditate on the God with four faces,<br><br />
Oh, God who rides on the Swan, give me higher intellect,<br><br />
And let the Lord [[Brahma]] illuminate my mind.<br><br />
<br />
<blockquote>Om Vedathmanaya vidmahe,<br />
Hiranya Garbhaya Dheemahi,<br />
Thanno Brahma prachodayath</blockquote><br />
<br />
Om, Let me meditate on The God who is the soul of [[Vedas]],<br />
Oh God, who holds the entire world within you, give me higher intellect,<br />
And let the Lord [[Brahma]] illuminate my mind.<br />
<br />
==Subrahamanya Gāyatri Mantra==<br />
<blockquote>Om That Purushaya Vidhmahe<br />
Maha Senaya Dheemahe<br />
Thanno Shanmuga Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on that great male,<br><br />
Oh, commander in chief, give me higher intellect,<br><br />
And let the six faced one illuminate my mind.<br><br />
<br />
==Lakṣmi Gāyatri Mantra==<br />
<blockquote>Om Mahadevyaicha Vidhmahe<br />
[[Vishnu]] Pathniyaicha Dheemahe<br />
Thanno Lakshmi Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the greatest goddess,<br><br />
Oh, wife of Lord [[Vishnu]], give me higher intellect,<br><br />
And let Goddess Lakshmi illuminate my mind.<br><br />
<br />
==Saraswathi Gāyatri Mantra==<br />
<blockquote>Om Vakdeviyai cha Vidhmahe<br />
Virinji Pathniyai cha Dheemahe<br />
Thanno Vani Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the goddess of speech,<br><br />
Oh, wife of Lord Brahma, give me higher intellect,<br><br />
And let Goddess Vani illuminate my mind.<br><br />
<br />
==[[Durgā]] Gāyatri Mantra==<br />
<blockquote>Om Kathyayanaya Vidhmahe<br />
Kanya Kumari cha Dheemahe<br />
Thanno Durgaya Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the goddess who is daughter of Kathyayana,<br><br />
Oh, maiden Goddess, give me higher intellect,<br><br />
And let Goddess [[Durga]] illuminate my mind.<br><br />
<br />
==Rādhā Gāyatri Mantra==<br />
<blockquote>Om Vrishabhanujaye Vidhmahe<br />
Krishna priyaya Dheemahe<br />
Thanno Radha Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the daughter of Vrishabhanu,<br><br />
Oh, darling of Krishna, give me higher intellect,<br><br />
And let Radha illuminate my mind.<br><br />
<br />
==Sitā Gāyatri Mantra==<br />
<blockquote>Om [[Janaka]] Nandinye Vidhmahe<br />
Bhumijayai Dheemahe<br />
Thanno Sita Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the daughter of Janaka<br><br />
Oh, daughter of earth, give me higher intellect,<br><br />
And let Sita illuminate my mind.<br><br />
<br />
==Devendra Gāyatri Mantra==<br />
<blockquote>Om Sahasra nethrayeVidhmahe<br />
Vajra hasthaya Dheemahe<br />
Thanno Indra Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the thousand eyed one,<br><br />
Oh, Lord with [[Vajra]] as weapon, give me higher intellect,<br><br />
And let [[Indra]] illuminate my mind.<br><br />
<br />
==[[Hanumān]] Gāyatri Mantra==<br />
<blockquote>Om Aanjaneya Vidhmahe<br />
Maha balaya Dheemahe<br />
Thanno Hanuman Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the son of [[Anjana]],<br><br />
Oh, Very strong one, give me higher intellect,<br><br />
And let [[Hanuman]] illuminate my mind.<br><br />
<br />
==[[Āditya]] Gāyatri Mantra==<br />
<blockquote>Om Bhaskaraya Vidhmahe<br />
[[Diva]] karaya Dheemahe<br />
Thanno Surya Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the Sun God,<br><br />
Oh, maker of the day, give me higher intellect,<br><br />
And let Sun God illuminate my mind.<br><br />
<br />
<blockquote>Om Aswadwajaya Vidhmahe<br />
Pasa Hasthaya Dheemahe<br />
Thanno Surya Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the god who has a horse flag,<br><br />
Oh, God who holds the rope, give me higher intellect, <br><br />
And let Sun God illuminate my mind.<br><br />
<br />
==Chandra Gāyatri Mantra==<br />
<blockquote>Om Kshira puthraya Vidhmahe<br />
Amrithathvaya Dheemahe<br />
Thanno Chandra Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the son of milk,<br><br />
Oh, essence of nectar, give me higher intellect,<br><br />
And let moon God illuminate my mind.<br><br />
<br />
<blockquote>Om Padmadwajaya Vidhmahe<br />
Hema roopaya Dheemahe<br />
Thanno Chandra Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on God who has lotus in his flag,<br><br />
Oh, God of golden colour, give me higher intellect,<br><br />
And let moon God illuminate my mind.<br><br />
<br />
==Angāraka Gāyatri==<br />
It means Mars.<br />
<blockquote>Om veeradhwajaaya vidmahae <br />
vighna hastaaya dheemahi <br />
tanno bhouma prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has hero in his flag,<br><br />
Oh, He who has power to solve problems, give me higher intellect,<br><br />
And let the son of earth God illuminate my mind.<br><br />
<br />
==[[Budha]] Gāyatri==<br />
It means Mercury.<br />
<blockquote>Om gajadhwajaaya vidmahae <br />
sukha hastaaya dheemahi <br />
tanno budha: prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has elephant in his flag,<br><br />
Oh, He who has power to grant pleasure, give me higher intellect,<br><br />
And let [[Budha]] illuminate my mind.<br><br />
<br />
==Guru Gāyatri==<br />
It means Jupiter.<br />
<br />
<blockquote>Om vrishabadhwajaaya vidmahae <br />
kruni hastaaya dheemahi <br />
tanno guru: prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has bull in his flag,<br><br />
Oh, He who has power to get things done, give me higher intellect,<br><br />
And let Guru illuminate my mind.<br><br />
<br />
==Shukra Gāyatri==<br />
It means Venus.<br />
<blockquote>Om aswadhwajaaya vidmahae <br />
dhanur hastaaya dheemahi <br />
tanno shukra: prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has horse in his flag,<br><br />
Oh, He who has a bow in his hand, give me higher intellect,<br><br />
And let [[Shukra]] illuminate my mind.<br><br />
<br />
==Śaniśwara Gāyatri==<br />
It means Saturn.<br />
<blockquote>Om kaakadhwajaaya vidmahae <br />
khadga hastaaya dheemahi <br />
tanno mandah: prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has crow in his flag,<br><br />
Oh, He who has a sword in his hand, give me higher intellect,<br><br />
And let Saneeswara illuminate my mind.<br><br />
<br />
==Rāhu Gāyatri==<br />
<blockquote>Om naakadhwajaaya vidmahae <br />
padma hastaaya dheemahi <br />
tanno raahu: prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has snake in his flag,<br><br />
Oh, He who has a lotus in his hand, give me higher intellect,<br><br />
And let Rahu illuminate my mind.<br><br />
<br />
==Kethu Gāyatri ==<br />
<blockquote>Om aswadhwajaaya vidmahae <br />
soola hastaaya dheemahi <br />
tanno ketu: prachodayaat</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on him who has horse in his flag,<br><br />
Oh, He who has a trident in his hand, give me higher intellect,<br><br />
And let Kethu illuminate my mind.<br><br />
<br />
==Yama Gāyatri Mantra==<br />
<blockquote>Om [[Surya]] puthraya Vidhmahe<br />
Maha Kalaya Dheemahe<br />
Thanno Yama Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the son of Sun God,<br><br />
Oh, great Lord of time, give me higher intellect,<br><br />
And let God of death illuminate my mind.<br><br />
<br />
==Varuṇa Gāyatri Mantra==<br />
<blockquote>Om Jala bimbhaya Vidhmahe<br />
Nila Purushaya Dheemahe<br />
Thanno Varuna Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the reflection of water,<br><br />
Oh, person of ocean blue, give me higher intellect,<br><br />
And let the God of water illuminate my mind.<br><br />
<br />
==[[Agni]] Gāyatri Mantra==<br />
<blockquote>Om Maha jwalaya Vidhmahe<br />
Agni devaya Dheemahe<br />
Thanno Agni Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the great flame,<br><br />
Oh, God of fire, give me higher intellect,<br><br />
And let the Fire God illuminate my mind.<br><br />
<br />
<blockquote>Om Vaiswanaraya Vidhmahe<br />
Laaleelaya Dheemahe<br />
Thanno Agni Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the flame that digests,<br><br />
Oh, merger of all, give me higher intellect,<br><br />
And let the Fire God illuminate my mind.<br><br />
<br />
==Garuda Gāyatri==<br />
<blockquote>Om Thathpurushaya Vidhmahe<br />
Suvarna Pakshaya Dheemahe<br />
Thanno Garuda Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on that great living being,<br><br />
Oh, Bird with golden wings, give me higher intellect,<br><br />
And let the God [[Garuda]] illuminate my mind<br><br />
<br />
==Nandi Gāyatri==<br />
<blockquote>Om Thathpurushaya Vidhmahe<br />
Chakrathundaya Dheemahe<br />
Thanno Nandi Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on that great living being,<br><br />
Oh, Lord of devas, give me higher intellect,<br><br />
And let the God [[Nandi]] illuminate my mind<br><br />
<br />
==Pṛthvi Gāyatri Mantra==<br />
<blockquote>Om Prithivi devyyaya Vidhmahe<br />
Sahasra murthaye cha Dheemahe<br />
Thanno Prithvi Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the goddess of earth,<br><br />
Oh, Goddess who has thousand forms, give me higher intellect,<br><br />
And let Goddess earth illuminate my mind.<br><br />
<br />
==Manmatha Gāyatri Mantra==<br />
<blockquote>Om [[kAma]]-devAya vidmahe<br />
puShpa-vANAya dhImahe<br />
tanno kAma prachodayAt</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the God of love,<br><br />
One with flower-arrows ([[Kama|kAma]]-[[deva]]), give me higher intellect,<br><br />
And let the God of love illuminate my mind.<br><br />
<br />
==Tulsi Gāyatri Mantra==<br />
<blockquote>Om Tulsi devyai cha Vidhmahe<br />
Vishnu priyayai cha Dheemahe<br />
Thanno Brindah Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the Goddess of Ocimum,<br />
Oh, Goddess who is dear to Vishnu, give me higher intellect,<br />
And let Brindha<ref>another name for the Tulsi plant</ref> illuminate my mind.<br />
<br />
==Śirdi Sai Gāyatri Mantra==<br />
<blockquote>Om Shirdi vasaya Vidhmahe<br />
Sachithanandaya Dheemahe<br />
Thanno Sai Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the God who lives in Shirdi,<br><br />
Oh, God who is the ethereal truth and happiness, give me higher intellect,<br><br />
And let that Sai illuminate my mind.<br><br />
<br />
==Sathya Sai Gāyatri Mantra==<br />
<blockquote>Om Sri Sayeeswaraya Vidhmahe<br />
SAthya Devaya Dheemahe<br />
Thanno Sarva Prachodayath.</blockquote><br />
<br />
* Translation<br />
Om, Let me meditate on the God Sai,<br><br />
Oh, God who is the truth, give me higher intellect,<br><br />
And let the God of everything illuminate my mind.<br><br />
<br />
==Notes==<br />
{{reflist}}<br />
<br />
<br />
==Related Articles==<br />
* [[Stotra]]<br />
* [[Aarti|Aarti & Aarti Translations]]<br />
<br />
<br />
[[Category: Gayatri]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=G%C4%81yatri_Ch%C4%81lis%C4%81_in_Hindi&diff=176728Gāyatri Chālisā in Hindi2026-10-11T06:44:28Z<p>Himanshu Bhatt: /* Verse 43 */ categorized article</p>
<hr />
<div>[[Gāyatri]] Chālisā in Hindi<br />
<br>The forty verse prayers to Gāyatri<br />
<br><br />
<br>Translated by<br />
<br>P.R.Ramachander<br />
<br><br />
==Verse 1==<br />
<br><blockquote> Hreem Sreem kleem medhaa , prabhaa, jeevan , jyothi prachanda ,<br />
<br>Santhi kanthi jagruth pragathi rachanaa Śakthi akhand.</blockquote><br />
<br />
* Translation<br />
<br>Hreem, Sreem , Kleem , Oh formidable one in wisdom, splendor, life and light ,<br />
<br>Oh all pervading peace , light , alert , progress and power.<br />
<br><br />
<br />
==Verse 2==<br />
<br><blockquote>Jagat Janani , mangal karini , Gayathri , sukhadham,<br />
<br>Pranava [[om]] savithri swadhaa , swahaa , puran , kaam.</blockquote><br />
<br />
* Translation<br />
<br>Oh mother of universe , Oh does of the auspicious and the store [[house]] of pleasures,<br />
<br>You are “Om” the pranava , savithri , Swadha the food of manes , Swahaa ,<br />
<br>The vehicle of food for devas and so fulfill my work.<br />
<br><br />
<br />
==Verse 3==<br />
<br><blockquote>Bhoor [[bhuva]] suva om yutha janani ,<br />
<br>Gāyatri nitha kalimala dahani</blockquote> <br />
<br />
*Translation<br />
<br>Oh goddess who is the mother accompanies the three worlds , Bhoo, [[bhuva]] and Suva,<br />
<br>Oh Gayathri who is the destroyer of the ills of [[Kali]] age .<br />
<br><br />
<br />
[[image:GayatriMata2.jpg|right|thumb|200px|Gayatri Mata]]<br />
<br />
==Verse 4==<br />
<br><blockquote>Akshara chovees parama punithaa ,<br />
<br>Inme bhase sashtra sruthi Geetha.</blockquote><br />
<br />
* Translation<br />
<br>Oh Goddess who is made of very holy forty letters,<br />
<br>Within which lives all shastras, [[Vedas]] and Gita.<br />
<br />
==Verse 5==<br />
<blockquote>Saswatha satho guni satharoopa,<br />
<br>Sathya Sanathana shudha anoopa</blockquote><br />
<br />
* Translation<br />
<br>She is forever , has hundred qualities and hundred forms,<br />
<br>She is truth , without beginning pure and is riding on water<br />
<br><br />
<br />
==Verse 6==<br />
<br><blockquote>Hamsarooda sithambhar dhari,<br />
<br>Swarnba kanthi suchi gagana bihari</blockquote><br />
<br />
* Translation<br />
<br>She rides on swan , has the colour of gold ,<br />
<br>She has the shine of gold ,is pure and travels in the sky.<br />
<br />
==Verse 7==<br />
<blockquote>Pusthaka pushpa kamandalu Malaa ,<br />
<br>Shubra varna thanu , nayana vishaala.</blockquote><br />
<br />
* Translation<br />
<br>She holds [[a]] book , fllower , water pot and a rosary ,<br />
<br>Her body is of white colour and eyes are broad.<br />
<br><br />
<br />
==Verse 8==<br />
<br><blockquote>Dhyana dharath pulakitha hoi,<br />
<br>Sukha upajatha dukh durmathi ko.</blockquote><br />
<br />
* Translation<br />
<br>He who meditates on her is drowned in joy ,<br />
<br>And gets lot of pleasure but she gives sorrow to bad people<br />
<br />
==Verse 9==<br />
<blockquote>Kamadhenu thum [[sura]] tharu [[chaya]],<br />
Niraakaar ki adbutha mayaa</blockquote><br />
<br />
* Translation<br />
You are the wish giving cow, the shade of the wish giving tree,<br />
You are the wonderful illusion of the shapeless god.<br />
<br />
==Verse 10==<br />
<br><blockquote>Thumhari saran gahai jo koi,<br />
<br>Tharai sakal sankat so sdi.</blockquote><br />
<br />
* Translation<br />
<br>He who surrenders and comes to you,<br />
<br>Would cross all sorrows and happily sleep.<br />
<br><br />
<br />
==Verse 11==<br />
<blockquote>Saraswathi.Lakshmi thum , [[Kali]],<br />
<br>Dhipai thumhari jyothi nirali</blockquote><br />
<br />
* Translation<br />
<br>You are Saraswathi, Lakshmi and Kali ,<br />
<br>The shine that you have is extraordinary.<br />
<br><br />
<br />
==Verse 12==<br />
<br>Thumhari mahimaa paar na pavai ,<br />
<br>Jo sharada , shatha mukha [[guna]] gavai.<br />
<br><br />
* Translation<br />
<br>No one can describe your greatness ,<br />
<br>Oh Saraswathi, even if he has hundred mouths.<br />
<br />
==Verse 13==<br />
<blockquote>Char [[veda]] ki mathu punitha ,<br />
<br>Thumhi [[brahmani]] Gauri Sita</blockquote><br />
<br />
* Translation<br />
You are the holy mother of four [[Vedas]],<br />
<br>You are [[Brahmani]], Gauri as well as Sita.<br />
<br><br />
<br />
==Verse 14==<br />
<blockquote>Maha manthra jithne jag maahin,<br />
<br>Kou Gayatri sama nahi</blockquote><br />
<br />
* Translation<br />
<br>Though world has many great chants,<br />
<br>None of them is equal to Gayatri.<br />
<br><br />
<br />
==Verse 15==<br />
<blockquote>Sumeerath hiya mein jaan prakasai,<br />
<br>Alas pap avidhya nasai</blockquote><br />
<br />
* Translation<br />
<br>Once when you are remembered the soul shines ,<br />
<br>And laziness , sin and ignorance would be destroyed.<br />
<br />
==Verse 16==<br />
<br><blockquote>Srushti bheeja jag janani [[Bhavani]],<br />
<br>Kaala Rathri varada kalyani</blockquote><br />
<br />
* Translation<br />
<br>Oh [[Bhavani]] who is the seed of the creation of the world,<br />
<br>You are dark night of deluge , one who blesses and one gives auspiciousness.<br />
<br><br />
<br />
==Verse 17==<br />
<br><blockquote>Brahma [[Vishnu]] , [[Rudra]] [[sura]] jethe ,<br />
<br>Thum so pave surathaa thethe</blockquote><br />
<br />
* Translation<br />
<br>[[Brahma]] , [[Vishnu]] , [[Lord Shiva]] and all devas,<br />
<br>God their [[divinity]] because you gave it to them.<br />
<br><br />
<br />
==Verse 18==<br />
<br><blockquote>Thum bhakthan ki bhakth thumharo,<br />
<br>Janinihi puthra pran se pyare</blockquote><br />
<br />
* Translation<br />
<br>You are the of all devotees <br />
And you mother loves your sons more that your life.<br />
<br />
==Verse 19==<br />
<blockquote>Mahima [[a]] parampaar thumhari,<br />
<br>Jay jay jay tripadhaa , [[bhaya]] haari</blockquote><br />
<br />
* Translation<br />
<br>Your greatness is without any limits ,<br />
<br>Victory , victory , victory to you made of three letters , Oh destroyer of fear.<br />
<br />
==Verse 20==<br />
<blockquote>Pooritha sakala jnan vijnaan,<br />
Thum sama adhika jag mein aaanaa</blockquote><br />
<br />
* Translation<br />
<br>You are the wisdom and science completely,<br />
<br>There are not many in this world like you<br />
<br />
==Verse 21==<br />
<blockquote>Thumahi hi jaani kuch rahai na sesha,<br />
<br>Thumahi paaya kuch rahai na klesa</blockquote><br />
<br />
* Translation<br />
<br>Once I know you , there is nothing more to be known,<br />
<br>Once I get you there are no more sufferings.<br />
<br />
==Verse 22==<br />
<blockquote>Jaantha thumahi , thumahi vyahai jayee ,<br />
<br>Paaras parsi kudhathu suhai.</blockquote><br />
<br />
* Translation<br />
<br>I know that you are born from yourself ,<br />
<br>And an ordinary stone becomes great by touching you.<br />
<br><br />
==Verse 23==<br />
<br><blockquote>Thumahari Shakthi dhipai sab ttai,<br />
<br>Maatha thum sab tair samai</blockquote><br />
<br />
* Translation<br />
<br>Your strength shines like a light everywhere,<br />
<br>Oh mother you are present every where.<br />
<br><br />
<br />
==Verse 24==<br />
<blockquote>Gruha Nakshtra [[Brahmanda]] ghanere,<br />
<br>Sab gathivaan thumhare prer</blockquote><br />
<br />
* Translation<br />
<br>All the Planets, stars, universes,<br />
<br>Are moving only due to your advice.<br />
<br><br />
<br />
==Verse 25==<br />
<blockquote>Sakala Srishti ki prana vidatha ,<br />
<br>Paalak, poshak naashak thraathaa.</blockquote><br />
<br />
* Translation<br />
<br>You are the one who is the giver of soul to all beings ,<br />
<br>You are the one who protects, nourishes , destroys and saves .<br />
<br />
==Verse 26==<br />
<blockquote>Matheswari dhayaa vratha dhaari ,<br />
<br>Thum san there paathki baari</blockquote><br />
<br />
* Translation<br />
<br>Oh Goddess mother who has taken mercy as penance <br />
<br>Because of your grace even a sinner is excused.<br />
<br />
==Verse 27==<br />
<blockquote>Japar krupaa Thumari hoi,<br />
<br>Thaapar Kripa kare sab koi.</blockquote><br />
<br />
* Translation<br />
<br>Wherever your mercy is there ,<br />
<br>There the mercy of all god s are there.<br />
<br><br />
==Verse 28==<br />
<blockquote>Mandha budhi they budhi [[bala]] pavai ,<br />
<br>Rogi roga rahitha ho jave.</blockquote><br />
<br />
* Translation<br />
<br>By your grace the dim witted one would become intelligent,<br />
<br>And the diseased one will get rid of his sickness.<br />
<br><br />
==Verse 29==<br />
<blockquote>[[Daridra]] mitai katai sab peera ,<br />
<br>Nasai dukh harai [[bhava]] bheera.</blockquote><br />
<br />
* Translation<br />
<br>By your grace all poverty is removed ,<br />
<br>All sorrows and fears come to an end.<br />
<br><br />
==Verse 30==<br />
<blockquote>Griha klesa chitha chinthaa bhaari,<br />
<br>Naasai Gayathri [[bhaya]] haari.</blockquote><br />
<br />
* Translation<br />
<br>The Gayathri who destroys all fears would destroy ,<br />
<br>All worries at home and anxieties of the [[mind]].<br />
<br><br />
<br />
==Verse 31==<br />
<blockquote>Snthathi heena susanthathi paaven,<br />
<br>Sukha sampathi yutha modh maanave.</blockquote><br />
<br />
* Translation<br />
<br>One without children is blessed with good children,<br />
<br>And he would be blessed with wealth, pleasures and live happily.<br />
<br />
==Verse 32==<br />
<blockquote>Bhootha pisascha sabai [[bhaya]] kaaven,<br />
Yamakai dhootha nikata nahi aaven.</blockquote><br />
<br />
* Translation<br />
<br>Devils and Ghosts would be stuck with fear ,<br />
<br>And the emissaries of God of death will not come near.<br />
<br><br />
==Verse 33==<br />
<blockquote>Jo sadhavaa sumire chitha lai,<br />
<br>Akshaya suhaga sadhaa suck daai.</blockquote><br />
<br />
* Translation<br />
<br>A married woman if she remembers her in the morning,<br />
<br>Would live forever with her husband and live happily.<br />
<br />
==Verse 34==<br />
<blockquote>Ghar var Sukha pradha lahai kumaari ,<br />
<br>Vidhavaa rahe Sathya Vrutha dhaari</blockquote><br />
<br><br />
* Translation<br />
<br>The unmarried girl would get a husband and live happily,<br />
<br>And the widows would truly observe the penance.<br />
<br><br />
==Verse 35==<br />
<blockquote>Jayathi jayathi Jagadhambhaa Bhavani,<br />
<br>Thum sama aur dayalu na dhaani.</blockquote><br />
<br><br />
* Translation<br />
<br>Victory, Victory to Bhavani who is the mother of the world,<br />
<br>No one is as merciful and a giver of bounties like you.<br />
<br />
==Verse 36==<br />
<blockquote>Jo sadguru se Shiksha pave ,<br />
<br>So Sadana ko saphala banaven.</blockquote><br />
<br><br />
* Translation<br />
<br>He who gets instructed by a good preceptor ,<br />
<br>Would be able to make the prayer to her as success.<br />
<br />
==Verse 37==<br />
<blockquote>Sumiranaa karai Suruchi bada bhagi,<br />
<br>Lahai manoradha grahee viraagi.</blockquote><br />
<br><br />
* Translation<br />
<br>The lucky good hearted one who meditates on her ,<br />
<br>Would get all his wishes fulfilled without attachment.<br />
<br><br />
==Verse 38==<br />
<blockquote>Ashta sidhi, nava nidhi ke dathaa ,<br />
<br>Saba samartha Gayathri maatha.</blockquote><br />
<br><br />
* Translation<br />
<br>The mother Gayathri is greatly capable.<br />
<br>Of granting eight occult powers and nine type of treasures. <br />
<br />
==Verse 39==<br />
<blockquote>Rishi [[muni]] , yathi thapaswi ,[[yogi]],<br />
<br>Ārath arthi chinthitha bhogi.</blockquote><br />
<br />
* Translation<br />
Whether it is a sage, Rishi , Yathi , one doing penance ,<br />
One who is searching for wealth , one who is worried , one who enjoys,<br />
<br />
==Verse 40==<br />
<blockquote>Jo jo sharana thumhari aaven ,<br />
<br>So so mana vanchitha phala paaven.</blockquote><br />
<br />
* Translation<br />
Whosoever are coming in submission to you,<br />
Would realize all the desires of their heart.<br />
<br />
==Verse 41==<br />
<br>[[Bala]] budhi vidhyaa sheela swabhavu,<br />
<br>[[Dhana]] vaibhava yasa theja uchavu.</blockquote><br />
<br />
* Translation<br />
<br>Strength, wisdom , education , good character ,<br />
<br>Wealth and great fame will all increase further.<br />
<br><br />
==Verse 42==<br />
<blockquote>Sakala bhaden upajay such nana ,<br />
<br>Jo yah paat karai dharee [[dhyana]].</blockquote><br />
<br />
* Translation<br />
<br>All problems and various worries,<br />
<br>Would vanish once this is read with care .<br />
<br />
==Verse 43==<br />
<blockquote>Yah chalisa bhakthi yuth path kare jo koi ,<br />
<br>Taa par kripaa prashanthaa gayatri ki hoi.</blockquote><br />
<br><br />
* Translation<br />
<br>On him who reads these forty verses with devotion ,<br />
<br>Gayatri would shower her grace and would become happy.<br />
<br />
[[Category: Gayatri]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176727Vaiśnava2026-10-11T06:01:26Z<p>Himanshu Bhatt: /* Theology */ added link to "Caitya-puruşa" and internal links to "Antaryāmin"</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
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The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
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== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
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== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
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=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the [[Rta and Spiritual Authority|Divine Will]], <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
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=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
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=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
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=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
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|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and [[Antaryāmin|Antaryami (Indweller.)]]]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and [[Antaryāmin|Antaryami (Indweller)]] in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
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''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|Cyclical rise and fall of the universe—srishti followed by samhār]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
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Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements<ref><br />
Traditional and Philosophical Views:<br />
• Vedic and Ayurvedic Tradition (Pancha Mahabhutas): Indian philosophy and Ayurveda hold that the human body and the entire universe are made of five elements:<br />
• Earth: Forms the solid structures like bones, muscles, skin, and tissues.<br />
• Water: Makes up fluids like blood, saliva, mucus, and cellular plasma.<br />
• Fire: Governs metabolism, body heat, hunger, thirst, digestion, and visual perception.<br />
• Air (Prana): Controls breath, circulation, nervous impulses, and physical movement.<br />
• Ether (Space / Akasha): Occupies the empty spaces, hollow cavities, and channels within the body.<br />
</ref>[https://theevapeterson.com/5-elements-of-nature-ether-air/] that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula-Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
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;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
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This stage is also called 'samyavastha' and 'swabhavika'.<br />
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;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
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Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
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The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
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Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-shakti' or 'jiva-ssakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
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;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
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Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
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The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
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{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
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The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
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What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
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;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
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The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
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{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
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The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
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;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
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Jivas are finally embodied fully in sharira (''body''.)<br />
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;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
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Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
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So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
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''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
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''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
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Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
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====Understanding Antaryamin====<br />
:''See also: [[Caitya-puruşa]]''<br><br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
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Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
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====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".) This is seen as saṃkalpa-vaśā in the [[Vaiśnava#Understanding vyuhas|2nd stage of cosmic evolution]].<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'. This is seen in the [[Vaiśnava#Understanding vyuhas|3rd stage of cosmic evolution]].<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
<br />
===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
<br />
This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
<br />
The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
<br><br />
But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
<br />
======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176726Vaiśnava2026-10-11T05:56:56Z<p>Himanshu Bhatt: /* Bhāgvat-Vidhi (Vaidhī-Bhakti) */ added internal link to "Rta and Spiritual Authority"</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the [[Rta and Spiritual Authority|Divine Will]], <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|Cyclical rise and fall of the universe—srishti followed by samhār]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements<ref><br />
Traditional and Philosophical Views:<br />
• Vedic and Ayurvedic Tradition (Pancha Mahabhutas): Indian philosophy and Ayurveda hold that the human body and the entire universe are made of five elements:<br />
• Earth: Forms the solid structures like bones, muscles, skin, and tissues.<br />
• Water: Makes up fluids like blood, saliva, mucus, and cellular plasma.<br />
• Fire: Governs metabolism, body heat, hunger, thirst, digestion, and visual perception.<br />
• Air (Prana): Controls breath, circulation, nervous impulses, and physical movement.<br />
• Ether (Space / Akasha): Occupies the empty spaces, hollow cavities, and channels within the body.<br />
</ref>[https://theevapeterson.com/5-elements-of-nature-ether-air/] that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula-Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-shakti' or 'jiva-ssakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
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Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
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====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".) This is seen as saṃkalpa-vaśā in the [[Vaiśnava#Understanding vyuhas|2nd stage of cosmic evolution]].<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'. This is seen in the [[Vaiśnava#Understanding vyuhas|3rd stage of cosmic evolution]].<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
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== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
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Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176725Vaiśnava2026-10-09T23:18:27Z<p>Himanshu Bhatt: /* Understanding vyuhas */</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|Cyclical rise and fall of the universe—srishti followed by samhār]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements<ref><br />
Traditional and Philosophical Views:<br />
• Vedic and Ayurvedic Tradition (Pancha Mahabhutas): Indian philosophy and Ayurveda hold that the human body and the entire universe are made of five elements:<br />
• Earth: Forms the solid structures like bones, muscles, skin, and tissues.<br />
• Water: Makes up fluids like blood, saliva, mucus, and cellular plasma.<br />
• Fire: Governs metabolism, body heat, hunger, thirst, digestion, and visual perception.<br />
• Air (Prana): Controls breath, circulation, nervous impulses, and physical movement.<br />
• Ether (Space / Akasha): Occupies the empty spaces, hollow cavities, and channels within the body.<br />
</ref>[https://theevapeterson.com/5-elements-of-nature-ether-air/] that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula-Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-shakti' or 'jiva-ssakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
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Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
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====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".) This is seen as saṃkalpa-vaśā in the [[Vaiśnava#Understanding vyuhas|2nd stage of cosmic evolution]].<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'. This is seen in the [[Vaiśnava#Understanding vyuhas|3rd stage of cosmic evolution]].<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
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== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
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Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176724Vaiśnava2026-10-09T23:16:04Z<p>Himanshu Bhatt: /* Understanding vyuhas */ added context</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements<ref><br />
Traditional and Philosophical Views:<br />
• Vedic and Ayurvedic Tradition (Pancha Mahabhutas): Indian philosophy and Ayurveda hold that the human body and the entire universe are made of five elements:<br />
• Earth: Forms the solid structures like bones, muscles, skin, and tissues.<br />
• Water: Makes up fluids like blood, saliva, mucus, and cellular plasma.<br />
• Fire: Governs metabolism, body heat, hunger, thirst, digestion, and visual perception.<br />
• Air (Prana): Controls breath, circulation, nervous impulses, and physical movement.<br />
• Ether (Space / Akasha): Occupies the empty spaces, hollow cavities, and channels within the body.<br />
</ref>[https://theevapeterson.com/5-elements-of-nature-ether-air/] that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula-Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
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Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
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====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".) This is seen as saṃkalpa-vaśā in the [[Vaiśnava#Understanding vyuhas|2nd stage of cosmic evolution]].<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'. This is seen in the [[Vaiśnava#Understanding vyuhas|3rd stage of cosmic evolution]].<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
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== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
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Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176723Vaiśnava2026-10-09T22:53:31Z<p>Himanshu Bhatt: /* Narayan's Will */ added about saṃkalpa-vaśā related Will within 2rd and 3rd cosmic evolution stages</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula-Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".) This is seen as saṃkalpa-vaśā in the [[Vaiśnava#Understanding vyuhas|2nd stage of cosmic evolution]].<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'. This is seen in the [[Vaiśnava#Understanding vyuhas|3rd stage of cosmic evolution]].<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
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== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
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Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176722Vaiśnava2026-10-09T22:39:49Z<p>Himanshu Bhatt: /* Understanding vyuhas */</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula-Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'.<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
<br />
===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
<br />
This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
<br />
The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
<br><br />
But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
<br />
======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176721Vaiśnava2026-10-09T22:25:29Z<p>Himanshu Bhatt: /* Pānchrātra */ corrected, added elaborations</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality, God's true Self), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya (Mula-Prakriti), it causes Para-Prakriti to produce Apara-Prakriti.<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'.<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
<br />
===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
<br />
This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
<br />
The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
<br><br />
But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
<br />
======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176720Vaiśnava2026-10-09T22:09:19Z<p>Himanshu Bhatt: /* Nature of Narayan */</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality and God's true Self), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
<br />
Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
<br />
''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
<br />
Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
<br />
The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
<br />
Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'.<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
<br />
===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
<br />
This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
<br />
The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
<br><br />
But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
<br />
======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176719Vaiśnava2026-10-09T21:51:16Z<p>Himanshu Bhatt: /* Narayan's Will */ internal link</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
<br />
Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
<br />
The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
<br />
The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
<br />
Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
<br />
Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
<br />
====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
<br />
''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
<br />
''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
<br />
''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
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;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
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This stage is also called 'samyavastha' and 'swabhavika'.<br />
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;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
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Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
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The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
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Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
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Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
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The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
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{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
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The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
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What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
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The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
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{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
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The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
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;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
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Jivas are finally embodied fully in sharira (''body''.)<br />
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;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
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Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
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So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
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Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
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;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
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;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
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The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
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====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
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Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
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In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
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====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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"''[[Kama|Kāmo]]''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'.<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
<br />
===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
<br />
This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
<br />
The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
<br><br />
But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
<br />
======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Kama&diff=176718Kama2026-10-09T21:50:09Z<p>Himanshu Bhatt: Gave more context of the word's occurrence</p>
<hr />
<div><small>By [[Yogi]] Baba Prem</small><br />
<br />
The [[Sanskrit]] word Kama means enjoyment. Its higher meaning, i.e., para-kama, refers to [[a]] higher desire for the Supreme and [[apara]]-kama, lower meaning, refers to base desires such as sexual enjoyment. It is one of the four Purusharthas.<br />
<br />
When Brahm or Parmatma (Supreme Soul) has a kama or desire, it is devoid of sattva, rajas, and tamas (the modes of material nature) and is his [[Rta and Spiritual Authority|Divine Will]].<br />
<br />
==Etymology==<br />
The primal root to Kama (in [[Sanskrit]]) is “Ka” and the ''Taittiriya Samhita'' from the [[Krishna]] ''Yajur [[Veda]]'' states that 'Ka' is Prajapati, the Lord of creation. ‘Ka’ can be [[a]] reference to the soul, sun, [[Vishnu]] and much more. <br />
<br />
The ''[[Bhagavad Gita]]'' refers to Kama in the context of demonic qualities for humans of a lower nature<ref>[[Bhagavad Gita]], XVI, 11-12</ref>.<br />
<br />
==Kama in the [[Veda]]==<br />
The [[Rig Veda]] discusses rituals aimed at the fulfillment of desires such as receiving cows, prosperity, etc. The [[Atharva]] [[Veda]] also has rituals that aim to help a person fulfill their desire for a husband, wife, etc. These desires have both lower (para) and higher ([[apara]]) meanings. For example, a cow can represents physical, mental, and spiritual prosperity. Occasionally these are also referred to as the inner and outer forms. <br />
<br />
The [[Vedas]] describe begetting a progeny as one of the most important duties of mankind. Man without a progeny is compared to a barren tree without flowers and fruits, indicative of his uselessness to others in the society. The [[Vedas]] and Puranas describe in detail about death, its aftermath and what happens to the soul when it leaves the body. The [[Garuda]] [[Purana]] provides an account of how the soul travels to the abode of the ancestors, how comfortable its journey is made by the rituals that are performed by its progeny and how the offerings given in their name reach them, et al. Rebirth, the possible effect of good and bad actions in the next birth and the life after, inspired man to beget a progeny so that he would be comfortably led to the abode of his ancestors by his son who will perform all the rituals for the same. <br />
<br />
The [[Atharva]] [[Veda]] also deals with the desire for health and wellness. Certainly these are desires that do need to be addressed and would be valued by most people in society. So obviously there is a more expansive view toward Kama than the narrow meaning of just sexuality. Was kama ever intended to be limited to a base bodily function and mere mindlessness of the senses? Most likely not, as we find kama referenced in numerous ancient texts such as the previously mentioned Rig and [[Atharva]] [[Vedas]]. Kama appears within texts such as the Taittiriya Samhita from the [[Krishna]] Yajur Veda, offering mantras when desires are not fulfilled 2.3.3. These particular mantras have nothing to do with sexuality or sexual desire, but with other types of desire. <br />
<br />
==Kama in the context of [[Tantra]]==<br />
<br />
Within the Tantric teachings, kama manifests as a shakti known as kamala. She is ultimately a manifestation of [[Kali]], and it is this form of [[Kali]] that is commonly worshiped as she is strongly associated with beauty and prosperity in such forms as Lakshmi. But she is also the spirit of giving. It is through giving that one begins to bring an end to the outer seeking of the senses; and one begins to manifest the higher form of kama (para) and discovers the higher desire for spiritual truth and realization. In this sense, many people go through a variety of experiences that inspires a longing for truth. Kamala is located in the heart [[chakra]], which is the seat of devotional [[worship]]. This spiritual seat, within the heart [[chakra]], is considered by many as the most important spiritual doorway for the astral and causal body; jnana [[yoga]] even values this spiritual doorway.<br />
<br />
Kamala and Kama in its higher form, begins as recognition of the divine beauty within the world. This appears on basic levels as an appreciation of art, [[music]], beauty, and slowly starts to manifest as an appreciation of aromas, and other meditative tools such as incense, candle’s, meditative [[music]], and meditation itself. Kama as Kamala can manifest as a powerful desire to meditate and experience the power of the heart [[chakra]]. <br />
<br />
==Kama in the context of [[Purana]]-s==<br />
Kama is presently known more as a Puranic version of the deity than the older Vedic and Tantric teachings. Kama’s energy is reflected in numerous teachings with the quote “God wanted to be many.” This references the original primal desire of [[consciousness]]. This idea is taught repeatedly with one of the oldest references being in the [[Rig Veda]], “Desire first arose in it…”<ref>[[Rig Veda]] X.129</ref>. Kama is also mentioned in the [[Atharva]] Veda, and at times associated with [[Agni]] within the [[Rig Veda]]. According to the Taittiriya Brahmana, he is born of [[Dharma]] and the deity of Justice. This is a very different view of kama verses the Puranic god of lust and sexual desire. But in reality, kama on the lower levels is reflected in human sexuality, which is only a veiled “urge to merge”. <br />
<br />
<br />
As kama is experienced in new and different manifestations, a person begins to experience the opening and energization of the heart [[chakra]]. This brings a desire to commune with the [[deities]], energies, or the self. It also indicates the awakening desire for truth. <br />
<br />
Desire for [[divinity]] is a critical step in spiritual growth and development. It inspires people to keep working. It helps a person to awaken to the divine communion that is occurring on a daily basis in our life. <br />
<br />
==Kama in practical application and daily life==<br />
<br />
Kama is desire. Kama is the experience of [[divinity]] via the senses. And ultimately it is a vehicle for returning home to the self.<br />
<br />
To begin to use kama in a productive way in life, try some of the following:<br />
* Make a list of all desires, all of them, evaluate which ones are still important, which ones have been fulfilled and which need more time (The key is to be honest).<br />
* Evaluate different desires, see which ones serve you and which ones cause pain and suffering. <br />
* Allow the cultivation of [[bhakti]] (devotion) with a deity that you are drawn to. This could involve meditation on the deity or basic mantras to the deity. <br />
* Experience the manifestation of [[divinity]] through the senses, using [[mantra]], sacred images, candlelight, incense and spiritual [[music]].<br />
* Experience the manifestation of divinity in nature. <br />
* Study and contemplate on sacred texts.<br />
* Begin the practice of [[yoga]] or [[Ayurveda]] or both.<br />
* Begin a daily meditation practice.<br />
* Practice giving to others. <br />
* Recognize that Kama as a deity or force is a powerful presence in your life. Examine ways to use this force in productive, positive and balanced ways in your life.<br />
* Realize that Kama as a goal in life is ultimately for the manifestation of [[moksha]] or liberation. <br />
* Create a list of higher values and start to cultivate them using some of the above techniques. <br />
* Create positive sensory input by using the above techniques. <br />
* Recognize that all sensory input is food for the [[mind]] and for the body. Ingestion of proper food allows one to move more quickly along the spiritual path just as nutritious food is better for the physical body than ‘junk’ food. Examine the mental foods being ingested and evaluate which ones serve the best. <br />
* Take initiation in the [[bija]] [[mantra]] to Kama or Kamala, which is “Shriim” through a qualified [[Guru]].<br />
<br />
==References==<br />
{{reflist}}<br />
* [[Yoga]] and the Sacred Fire By Dr. David Frawley.<br />
* Tantric [[Yoga]] and the Wisdom Goddesses by Dr. David Frawley. <br />
* This article was taken in large part from "Kama - Desire and Spirituality" by Yogi Baba Prem published online at the American institute of vedic Studies [http://www.vedanet.com/index.php?option=com_content&view=article&id=42:kama-desire-and-spirituality&catid=19:yoga-and-tantra&Itemid=2]<br />
[[Category:Four Pursuits]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Kama&diff=176717Kama2026-10-09T21:47:10Z<p>Himanshu Bhatt: /* Etymology */</p>
<hr />
<div><small>By [[Yogi]] Baba Prem</small><br />
<br />
The [[Sanskrit]] word Kama means enjoyment. Its higher meaning, i.e., para-kama, refers to [[a]] higher desire for the Supreme and [[apara]]-kama, lower meaning, refers to base desires such as sexual enjoyment. It is one of the four Purusharthas.<br />
<br />
<br />
==Etymology==<br />
The primal root to Kama (in [[Sanskrit]]) is “Ka” and the ''Taittiriya Samhita'' from the [[Krishna]] ''Yajur [[Veda]]'' states that 'Ka' is Prajapati, the Lord of creation. ‘Ka’ can be [[a]] reference to the soul, sun, [[Vishnu]] and much more. <br />
<br />
The ''[[Bhagavad Gita]]'' refers to Kama in the context of demonic qualities for humans of a lower nature<ref>[[Bhagavad Gita]], XVI, 11-12</ref>.<br />
<br />
==Kama in the [[Veda]]==<br />
The [[Rig Veda]] discusses rituals aimed at the fulfillment of desires such as receiving cows, prosperity, etc. The [[Atharva]] [[Veda]] also has rituals that aim to help a person fulfill their desire for a husband, wife, etc. These desires have both lower (para) and higher ([[apara]]) meanings. For example, a cow can represents physical, mental, and spiritual prosperity. Occasionally these are also referred to as the inner and outer forms. <br />
<br />
The [[Vedas]] describe begetting a progeny as one of the most important duties of mankind. Man without a progeny is compared to a barren tree without flowers and fruits, indicative of his uselessness to others in the society. The [[Vedas]] and Puranas describe in detail about death, its aftermath and what happens to the soul when it leaves the body. The [[Garuda]] [[Purana]] provides an account of how the soul travels to the abode of the ancestors, how comfortable its journey is made by the rituals that are performed by its progeny and how the offerings given in their name reach them, et al. Rebirth, the possible effect of good and bad actions in the next birth and the life after, inspired man to beget a progeny so that he would be comfortably led to the abode of his ancestors by his son who will perform all the rituals for the same. <br />
<br />
The [[Atharva]] [[Veda]] also deals with the desire for health and wellness. Certainly these are desires that do need to be addressed and would be valued by most people in society. So obviously there is a more expansive view toward Kama than the narrow meaning of just sexuality. Was kama ever intended to be limited to a base bodily function and mere mindlessness of the senses? Most likely not, as we find kama referenced in numerous ancient texts such as the previously mentioned Rig and [[Atharva]] [[Vedas]]. Kama appears within texts such as the Taittiriya Samhita from the [[Krishna]] Yajur Veda, offering mantras when desires are not fulfilled 2.3.3. These particular mantras have nothing to do with sexuality or sexual desire, but with other types of desire. <br />
<br />
==Kama in the context of [[Tantra]]==<br />
<br />
Within the Tantric teachings, kama manifests as a shakti known as kamala. She is ultimately a manifestation of [[Kali]], and it is this form of [[Kali]] that is commonly worshiped as she is strongly associated with beauty and prosperity in such forms as Lakshmi. But she is also the spirit of giving. It is through giving that one begins to bring an end to the outer seeking of the senses; and one begins to manifest the higher form of kama (para) and discovers the higher desire for spiritual truth and realization. In this sense, many people go through a variety of experiences that inspires a longing for truth. Kamala is located in the heart [[chakra]], which is the seat of devotional [[worship]]. This spiritual seat, within the heart [[chakra]], is considered by many as the most important spiritual doorway for the astral and causal body; jnana [[yoga]] even values this spiritual doorway.<br />
<br />
Kamala and Kama in its higher form, begins as recognition of the divine beauty within the world. This appears on basic levels as an appreciation of art, [[music]], beauty, and slowly starts to manifest as an appreciation of aromas, and other meditative tools such as incense, candle’s, meditative [[music]], and meditation itself. Kama as Kamala can manifest as a powerful desire to meditate and experience the power of the heart [[chakra]]. <br />
<br />
==Kama in the context of [[Purana]]-s==<br />
Kama is presently known more as a Puranic version of the deity than the older Vedic and Tantric teachings. Kama’s energy is reflected in numerous teachings with the quote “God wanted to be many.” This references the original primal desire of [[consciousness]]. This idea is taught repeatedly with one of the oldest references being in the [[Rig Veda]], “Desire first arose in it…”<ref>[[Rig Veda]] X.129</ref>. Kama is also mentioned in the [[Atharva]] Veda, and at times associated with [[Agni]] within the [[Rig Veda]]. According to the Taittiriya Brahmana, he is born of [[Dharma]] and the deity of Justice. This is a very different view of kama verses the Puranic god of lust and sexual desire. But in reality, kama on the lower levels is reflected in human sexuality, which is only a veiled “urge to merge”. <br />
<br />
<br />
As kama is experienced in new and different manifestations, a person begins to experience the opening and energization of the heart [[chakra]]. This brings a desire to commune with the [[deities]], energies, or the self. It also indicates the awakening desire for truth. <br />
<br />
Desire for [[divinity]] is a critical step in spiritual growth and development. It inspires people to keep working. It helps a person to awaken to the divine communion that is occurring on a daily basis in our life. <br />
<br />
==Kama in practical application and daily life==<br />
<br />
Kama is desire. Kama is the experience of [[divinity]] via the senses. And ultimately it is a vehicle for returning home to the self.<br />
<br />
To begin to use kama in a productive way in life, try some of the following:<br />
* Make a list of all desires, all of them, evaluate which ones are still important, which ones have been fulfilled and which need more time (The key is to be honest).<br />
* Evaluate different desires, see which ones serve you and which ones cause pain and suffering. <br />
* Allow the cultivation of [[bhakti]] (devotion) with a deity that you are drawn to. This could involve meditation on the deity or basic mantras to the deity. <br />
* Experience the manifestation of [[divinity]] through the senses, using [[mantra]], sacred images, candlelight, incense and spiritual [[music]].<br />
* Experience the manifestation of divinity in nature. <br />
* Study and contemplate on sacred texts.<br />
* Begin the practice of [[yoga]] or [[Ayurveda]] or both.<br />
* Begin a daily meditation practice.<br />
* Practice giving to others. <br />
* Recognize that Kama as a deity or force is a powerful presence in your life. Examine ways to use this force in productive, positive and balanced ways in your life.<br />
* Realize that Kama as a goal in life is ultimately for the manifestation of [[moksha]] or liberation. <br />
* Create a list of higher values and start to cultivate them using some of the above techniques. <br />
* Create positive sensory input by using the above techniques. <br />
* Recognize that all sensory input is food for the [[mind]] and for the body. Ingestion of proper food allows one to move more quickly along the spiritual path just as nutritious food is better for the physical body than ‘junk’ food. Examine the mental foods being ingested and evaluate which ones serve the best. <br />
* Take initiation in the [[bija]] [[mantra]] to Kama or Kamala, which is “Shriim” through a qualified [[Guru]].<br />
<br />
==References==<br />
{{reflist}}<br />
* [[Yoga]] and the Sacred Fire By Dr. David Frawley.<br />
* Tantric [[Yoga]] and the Wisdom Goddesses by Dr. David Frawley. <br />
* This article was taken in large part from "Kama - Desire and Spirituality" by Yogi Baba Prem published online at the American institute of vedic Studies [http://www.vedanet.com/index.php?option=com_content&view=article&id=42:kama-desire-and-spirituality&catid=19:yoga-and-tantra&Itemid=2]<br />
[[Category:Four Pursuits]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176716Vaiśnava2026-10-09T21:44:57Z<p>Himanshu Bhatt: /* Narayan's Will */ added more context and elaboration</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
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|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
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|Krishna<br />
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|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
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|Rama and Sita<br />
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!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
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|Rama<br />
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!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
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|24<br />
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|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
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|30<br />
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!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
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|39<br />
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|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
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!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
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|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
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<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
<br />
====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
<br />
====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
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Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
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The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
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{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
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The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
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The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
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{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
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Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
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So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
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''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
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Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
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====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
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Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
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====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
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'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''"<br />
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"''Samkalpajo''" from the verse is particular important in the context of carrying out Narayan's Will. 'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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"''Kāmo''" from the passage is equally important because is illustrates Narayan's Desire. The [[Vaiśnava#Understanding vyuhas|desire to create]] is also a Will, known as 'Sisriksha'.<br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
<br />
=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
<br />
{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
<br />
{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
<br />
Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
<br />
=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176715Vaiśnava2026-10-09T21:41:40Z<p>Himanshu Bhatt: /* Narayan's Will */ added relevant quote</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
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|24<br />
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!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
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!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
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|39<br />
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!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Tantra''<br />
|Tantra<br />
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!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vyās Saṃhitā''<br />
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==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
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====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
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''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
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Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
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So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
<br />
'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
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The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''" <br />
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The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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The [[Vaiśnava#Understanding vyuhas|desire to create]] is also will, known as 'sisriksha'.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
<br />
=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
<br />
{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
<br />
{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
<br />
Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
<br />
=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176714Vaiśnava2026-10-09T21:39:03Z<p>Himanshu Bhatt: /* Understanding Antaryamin */ added more terms</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
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|24<br />
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!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
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!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
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|39<br />
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!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Tantra''<br />
|Tantra<br />
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!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vyās Saṃhitā''<br />
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==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
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====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
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''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
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Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
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So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".) The term 'Shrinivās' (''Possessed of Holyness'') is also applicable.<br />
<br />
Yogamaya is also known as '[[Atmamaya|Ātma-māyā]]' and 'Ekānamshā' (''Portionless One''.)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
<br />
'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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The [[Vaiśnava#Understanding vyuhas|desire to create]] is also will, known as 'sisriksha'.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
<br />
{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
<br />
{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
<br />
Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
<br />
=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
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[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176713Vaiśnava2026-10-09T21:32:09Z<p>Himanshu Bhatt: /* Nature of Narayan */</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
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==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
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The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
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Hari Narayan has 2 energies—[[Cit-śakti|Yogamaya (pure consciousness)]] and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
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The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
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Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
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'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
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=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
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====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
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''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
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Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
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;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
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This stage is also called 'samyavastha' and 'swabhavika'.<br />
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;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
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Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
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The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
<br />
'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
<br />
Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
<br />
===Narayan's Will===<br />
The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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The [[Vaiśnava#Understanding vyuhas|desire to create]] is also will, known as 'sisriksha'.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
<br />
Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
<br />
==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
<br />
== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
<br />
=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176712Vaiśnava2026-10-09T21:30:24Z<p>Himanshu Bhatt: /* Nature of Narayan */</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
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Hari Narayan has 2 energies—Yogamaya (pure consciousness) and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is [[Cit|chit (pure consciousness.)]] "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
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The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
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Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
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'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
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=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
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====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
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''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
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Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
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;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
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This stage is also called 'samyavastha' and 'swabhavika'.<br />
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;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
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Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
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The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
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Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
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;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
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Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
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The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
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{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
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The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
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What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
<br />
'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
<br />
Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
<br />
===Narayan's Will===<br />
The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
<br />
'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
<br />
The [[Vaiśnava#Understanding vyuhas|desire to create]] is also will, known as 'sisriksha'.<br />
<br />
==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
<br />
The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
<br />
=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
<br />
The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
<br />
The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
<br />
==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
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Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
<br />
=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176711Vaiśnava2026-10-09T21:28:54Z<p>Himanshu Bhatt: /* Understanding vyuhas */</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama and Sita<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāman Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Varāha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|30<br />
|<br />
|<br />
|-<br />
!''Vishnu-Mandir Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tattva Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|39<br />
|<br />
|<br />
|-<br />
!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishnu Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vyās Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
|}<br />
<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—Yogamaya (pure consciousness) and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is chit (pure consciousness.) "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
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The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
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Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
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'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
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=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
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#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
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Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
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====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
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The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
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''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
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Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
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Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
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The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
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;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
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This stage is also called 'samyavastha' and 'swabhavika'.<br />
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;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or [[Prājña|prajna]], the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[Bandha, Bandhana|bandhan]].)<br />
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Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
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The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
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The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
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Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
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Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
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Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
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;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
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Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
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The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
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{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
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The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
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What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
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;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
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The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
<br />
'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
<br />
Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
<br />
===Narayan's Will===<br />
The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
<br />
'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
<br />
The [[Vaiśnava#Understanding vyuhas|desire to create]] is also will, known as 'sisriksha'.<br />
<br />
==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
<br />
The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
<br />
=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
<br />
The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
<br />
The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
<br />
==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
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Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
<br />
=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
<br />
== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
<br />
Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
<br />
==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
<br />
[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Kshama_and_Pashchanutap.jpg&diff=176710File:Kshama and Pashchanutap.jpg2026-10-08T06:04:23Z<p>Himanshu Bhatt: Made in Gemini.</p>
<hr />
<div>== Summary ==<br />
Made in Gemini.</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Kshama_and_Pashchanutap&diff=176709Kshama and Pashchanutap2026-10-08T06:03:59Z<p>Himanshu Bhatt: Added image</p>
<hr />
<div>{{Author|Himanshu Bhatt}}<br />
[[Image: Kshama and Pashchanutap.jpg|thumb|250px|right| Kshama (forgiveness) and pashchanutap (repentance.)]]<br />
Kshama is a principle that people are encouraged to uphold. If we cannot forgive others when they have accepted they were wrong and they have shown sincerity, we cannot then expect to be forgiven for our own [[karma]] and achieve [[Moksha]]. It is 1 of the 5 niyamas, which together with the [[Five Precepts|5 Precepts]], sum to be 10 vows a human ought to follow in Rishi Patanjali’s [[Darshana#Yoga|Yoga Samkhya]] [[Darshana|worldview]] for living a decent life.<br />
<br />
Pashchanutap specifically means “repentance,” as it comes the words ‘pashcha’ (after), ‘anu’ (reflect), and ‘tap’ (heat). Although ‘pashchtapa’ is used in context for repentance, it can be synonymously used in other context for regret. Repentance is regret that leads a person to reflect on proper action and improve. The word’s segment ‘anutapa’ by itself has been used in the context of repentance and ‘vipratisara’ (‘vipratipatti’) has also been used to mean repentance.<br />
<br />
<br />
[[Category:Ethical ideals]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Vinaya.jpg&diff=176708File:Vinaya.jpg2026-10-08T05:41:33Z<p>Himanshu Bhatt: </p>
<hr />
<div></div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vinaya&diff=176707Vinaya2026-10-08T05:41:12Z<p>Himanshu Bhatt: Added image</p>
<hr />
<div>[[Image:Vinaya.jpg|thumb|250px|right|People performing acts of humility.]]<br />
Vinaya (humility) is important towards achieving [[Moksha]]. The purpose of the sanyasi being a bhikshu is to experience and cultivate this virtue. However, it is important for everyone to have as a quality.<br />
<br />
Humility means to think of oneself less often, meaning to recognize when to put others' needs before yourself.<br />
<br />
[[Category:Ethical ideals]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Sadachara&diff=176706Sadachara2026-10-08T05:33:30Z<p>Himanshu Bhatt: </p>
<hr />
<div>{{Author|Himanshu Bhatt}}<br />
''[[Sadāchāra]]'' means "''Right conduct''." Synonyms include, ''caryapada'', ''shishtachara''<ref>Śiṣṭācīrṇa means "''practiced, performed, or approved by the learned, disciplined, and virtuous.''"</ref>, ''sucharita'' ("''good behaviour''"), ''sukrita'' ("''good deeds''"), and ''vinaya'' ("''good conduct''.")<br />
<br />
<br><br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
<br><br />
<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Rta and Spiritual Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''" While the [[Vedas]] (shruti) are not the official scriptures of Sanatan Dharm, they are the first ones and most other scriptures have Vedas’ concepts as source. What the Vedas mention about conduct is classed into 2 categories; Yamas (Five Precepts) and Niyamas. The [[smritis]] reaffirm them. Good conduct is expected towards the soul attaining [[Moksha]]. Finally, at times of confusion, one’s own conscience should be applied towards determining the best or moral outcome of the situation. Samyak Samkalpajo is also one of the 8 points in Gautam [[Buddha]]'s [[Bauddh Dharm|Eightfold Path (Ashtanga Marga.)]]<br />
<blockquote><br />
"Hinduism is not a religion: it's just a way of life thousands of Rishis have written about. It is such a democratic religion where everybody has a freedom to think, write or say whatever they want. We have no opposition to any other philosophy coming into us." - Sir Charles Norton Edgecumbe Eliot<br />
</blockquote><br />
Bhishma Kaurava in the ''[[Mahabharata]]'' too propounds shruti, smriti, and one’s [[consciousness]], but maintains that āchāra (conduct) is the greatest of the sources.<ref> "''Acāraḥ smțlir vedās trividham dharmalakṣaṇam / caturthamarthamityāhuḥ kavayo dharmalaksanam''" - Mahabharata'' 12.59.3 </ref> Following proper conduct is more important that anything else from the Vedas, include more important than [[worship]] and ceremonies. Nonviolence towards all beings is the highest duty. "''Nonviolence, speaking truth, and forgiveness are definitely more important than adherence to Vedas.''"<ref> ''Mahabharata'' 11.12-14 </ref> The scripture further states, "''Achāra lakshano dharmā''"<ref> Mahabharata 13.104.9 </ref>, meaning "''Conduct is the illustration of dharm (spiritual duty.)''" Conduct is continuously emphasized over all else, even prayers, because conduct is [[karma]]. So the ''[[Vishnu]] Sahasranama'' declares, "''Achāra Prabhavo Dharmā / Dharmasya Prabhu Achyutā''."<br />
<br />
According to Bhishma, Dharm as right conduct is called āchāra or sadāchāra, śīla ("''character''"), and vịtta ("''wealth [of good deeds]''.")<ref> P. 102 ''A Historical-developmental Study of Classical Indian Philosophy of Morals'' edited by Rajendra Prasad </ref><br />
<br />
The idea that God blesses those who practice sadachara is reflected in the ''[[Lalitha Sahasranamam]]''’s verse "''Sadachara pravarthika''" ("''She who makes things happen through good conduct.''") Charaka says that sadachara [among other virtues] is a drugless modalities to maintain Sama state of [[buddhi]] and cure imbalance.<ref> P. 160 ''STUDY OF CHARAKA’S CONCEPT OF BUDDHI WITH SPECIAL EMPHASIS ON BUDDHI PAREEKSHA'' By Vaidya Girish Shyamarao Sarade;<br />
"''Charaka says that Pooja (workship to God), Satyachara, Sadachara (behaving with good code of conducts), Tapa (penance), Gyana pradana (teaching), and [[Guru]] Seva (learning from Guru by Staying with him and serving him) are the drugless modalities to maintain Sama state of buddhi and cure imbalance (Ch. chi.9).''"</ref><br />
<br />
The words ''sadachara'', ''shishtachara'', and ''shila'' connote the same (with some marginal difference.)<ref> P. 4022 ''Encyclopaedia of Indian Literature: Sasay to Zorgot'' by Sahitya Akademi </ref> A Vasishtha rishi declared, “Tadelabhe shishtachara [[pramanam]],” meaning when the Vedic authority is not available to resolve a scenario, shishtachara should be relied upon. He also declared that he does not accept all shishtachara as authority, meaning reasoning has to be used to resolve what is right and wrong. A [[Gautama]] rishi had declared that Vedas are the source of [[dharma]] and that both smriti texts and shila were its fountainheads.<br />
<br />
'''Quotes regarding self-restrain from Sanatan and other [[Arya]] teachers:'''<br />
{| class="wikitable sortable"<br />
|-<br />
! [[Krishna]]<br />
! [[Narada]]<br />
! Patanjali<br />
! Gautam Buddha<br />
! Mahavir<br />
! Guru Nanak<br />
! Mahatma Gandhi<br />
|-<br />
|<br />
:”For one who has conquered the [[mind]], the mind is the best of friends. But for one who has failed to do so, his very mind will be his greatest enemy.”<ref> [http://www.prabhupadaconnect.com/One-Who-Has-Conquered-the-Mind.html ''Bhagavad-Gītā'' 6.5-7] </ref><br />
|<br />
:”Some think themselves the conqueror of the ten directions, yet have not even conquered the six enemies within, which are their own five senses and mind.”<ref> ''Bhagavad [[Purana]]'' 7.8.11[107] </ref><br />
|<br />
:”Conquer callous, cruel, and insensitive feelings toward all beings.”<br />
|<br />
:”To conquer oneself is a greater victory than to conquer thousands in a battle.”<br />
|<br />
:”Fight with yourself. Why fight with external foes. He who conquers himself will obtain happiness.”<ref> ''Uttaradhyayana Sutra'' 9.34-36 </ref><br />
|<br />
:”By conquering oneself, one conquers the world.”<ref> Japu 26, ''Guru Granth'' 6</ref><br />
|<br />
:”The only devils in this world are those running around in our own hearts, and that is where all our battles should be fought.”<br />
|-<br />
|}<br />
<br />
==Aspects of Sadachara==<br />
<blockquote><br />
"But it is altruism for Hindus. The spirit of mutual good-will, esteem and veritable love which is the traditional spirit of the religions of Indian family. This is one of India's gift to the world." - Dr. Arnold Toynbee<br />
</blockquote><br />
Sadachara is said to typically consist of saptakani charitrani ("''seven classes of conduct''"):<br />
#Lobhadeya (reduction of greed)<br />
#Adeya (acceptability, i.e., earning what you deserve and not taking anything more)<br />
#Kshama (forgiveness)<br />
#[[Satya]] (truth)<br />
#Vidya (knowledge)<br />
#Ijya (sacrifice, i.e., worship, or revering others, such as ancestors)<br />
#[[Dana]] (charity)<br />
<br />
==Humane Behaviour==<br />
<blockquote><br />
"Hinduism is synonymous with humanism. That is its essence and its great liberating quality." - H.G. Wells<br />
</blockquote><br />
N.P. Sangani had said, "''Hinduism is the worldwide (people’s) religion or the human religion.''"<ref> Dharmānk, Kalyan 30, no. 1 (1966): 242-49; said, "''Sanātan dharm hi sarvabhaum dharm ya mānav dharm hai.''" </ref> It is from the Hindu [[Samyag Darshan|objective worldview principles of samadarshan and loksangraha]] that the 3 humanistic philosophies have emerged - Gandhism, integral humanism, and neohumanism. The ideologies implemented politically, integral humanism (of BJP) and Gandhism (mainly applied by parties outside of India), have enabled political parties to govern in harmony without civil uprisings. Integral humanism, for example has allowed the pro-Hindu party BJP to be able to form coalitions with parties of different ideologies in able for it and any coalition partners to attain their goals (which may be different.) Gandhism has been implemented by freedom fighters to peacefully liberate their nations from imperialist and martial regimes. Neohumanism is a doctrine applied by the [[Ananda]] Marga.<br />
<br />
As a result, there have been [[organizations]] that operate around the principle of Manav Dharm ("''Duty to Humanity''.") These include, Manav Utthan Sewa [[Samiti]] of Nepal, Manav Kendra Dehradun of Uttarakhand, and Manav Dharma Sabha of Gujarat, and Surat Shabd [[Yoga]] (and its Manavtva or "''Humanness''") among others.<br />
<br />
==Related Articles==<br />
*[[Darshana]]<br />
*[[Samyag Darshan|Right Worldview]]<br />
*[[Ethics of Hinduism]]<br />
*[[Animal rights]]<br />
*[[Environmentalism]]<br />
*[[Karma Marga]]<br />
<br />
==External Resources==<br />
*[http://ragamalika.pradosham.com/Scripts/Aghamarshana%20Suktam%20Meaning.html Aghamarshana Suktam]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Ethical ideas]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Sadachara&diff=176705Sadachara2026-10-08T05:32:05Z<p>Himanshu Bhatt: Added Divine Will and Authority internal link</p>
<hr />
<div>{{Author|Himanshu Bhatt}}<br />
''[[Sadāchāra]]'' means "''Right conduct''." Synonyms include, ''caryapada'', ''shishtachara''<ref>Śiṣṭācīrṇa means "''practiced, performed, or approved by the learned, disciplined, and virtuous.''"</ref>, ''sucharita'' ("''good behaviour''"), ''sukrita'' ("''good deeds''"), and ''vinaya'' ("''good conduct''.")<br />
<br />
<br><br />
{{Cquote|Śruti smriti sadāchāra svasya cha priyamatmanā<br>Samyak samkalpajo kāmo dharmamulamidam smritam|4=Yajnavalkya Smriti 1.8}}<br />
<br><br />
<br />
The [[Hindu]] credo refers to conduct with others. The translation of it is, "''Shruti, [[smriti]], good conduct, one’s own conscience. Proper and [[Divine Will and Authority|Will-born desire]] [for good resolution] is customary of the root of gentleness’ dharm.''" While the [[Vedas]] (shruti) are not the official scriptures of Sanatan Dharm, they are the first ones and most other scriptures have Vedas’ concepts as source. What the Vedas mention about conduct is classed into 2 categories; Yamas (Five Precepts) and Niyamas. The [[smritis]] reaffirm them. Good conduct is expected towards the soul attaining [[Moksha]]. Finally, at times of confusion, one’s own conscience should be applied towards determining the best or moral outcome of the situation. Samyak Samkalpajo is also one of the 8 points in Gautam [[Buddha]]'s [[Bauddh Dharm|Eightfold Path (Ashtanga Marga.)]]<br />
<blockquote><br />
"Hinduism is not a religion: it's just a way of life thousands of Rishis have written about. It is such a democratic religion where everybody has a freedom to think, write or say whatever they want. We have no opposition to any other philosophy coming into us." - Sir Charles Norton Edgecumbe Eliot<br />
</blockquote><br />
Bhishma Kaurava in the ''[[Mahabharata]]'' too propounds shruti, smriti, and one’s [[consciousness]], but maintains that āchāra (conduct) is the greatest of the sources.<ref> "''Acāraḥ smțlir vedās trividham dharmalakṣaṇam / caturthamarthamityāhuḥ kavayo dharmalaksanam''" - Mahabharata'' 12.59.3 </ref> Following proper conduct is more important that anything else from the Vedas, include more important than [[worship]] and ceremonies. Nonviolence towards all beings is the highest duty. "''Nonviolence, speaking truth, and forgiveness are definitely more important than adherence to Vedas.''"<ref> ''Mahabharata'' 11.12-14 </ref> The scripture further states, "''Achāra lakshano dharmā''"<ref> Mahabharata 13.104.9 </ref>, meaning "''Conduct is the illustration of dharm (spiritual duty.)''" Conduct is continuously emphasized over all else, even prayers, because conduct is [[karma]]. So the ''[[Vishnu]] Sahasranama'' declares, "''Achāra Prabhavo Dharmā / Dharmasya Prabhu Achyutā''."<br />
<br />
According to Bhishma, Dharm as right conduct is called āchāra or sadāchāra, śīla ("''character''"), and vịtta ("''wealth [of good deeds]''.")<ref> P. 102 ''A Historical-developmental Study of Classical Indian Philosophy of Morals'' edited by Rajendra Prasad </ref><br />
<br />
The idea that God blesses those who practice sadachara is reflected in the ''[[Lalitha Sahasranamam]]''’s verse "''Sadachara pravarthika''" ("''She who makes things happen through good conduct.''") Charaka says that sadachara [among other virtues] is a drugless modalities to maintain Sama state of [[buddhi]] and cure imbalance.<ref> P. 160 ''STUDY OF CHARAKA’S CONCEPT OF BUDDHI WITH SPECIAL EMPHASIS ON BUDDHI PAREEKSHA'' By Vaidya Girish Shyamarao Sarade;<br />
"''Charaka says that Pooja (workship to God), Satyachara, Sadachara (behaving with good code of conducts), Tapa (penance), Gyana pradana (teaching), and [[Guru]] Seva (learning from Guru by Staying with him and serving him) are the drugless modalities to maintain Sama state of buddhi and cure imbalance (Ch. chi.9).''"</ref><br />
<br />
The words ''sadachara'', ''shishtachara'', and ''shila'' connote the same (with some marginal difference.)<ref> P. 4022 ''Encyclopaedia of Indian Literature: Sasay to Zorgot'' by Sahitya Akademi </ref> A Vasishtha rishi declared, “Tadelabhe shishtachara [[pramanam]],” meaning when the Vedic authority is not available to resolve a scenario, shishtachara should be relied upon. He also declared that he does not accept all shishtachara as authority, meaning reasoning has to be used to resolve what is right and wrong. A [[Gautama]] rishi had declared that Vedas are the source of [[dharma]] and that both smriti texts and shila were its fountainheads.<br />
<br />
'''Quotes regarding self-restrain from Sanatan and other [[Arya]] teachers:'''<br />
{| class="wikitable sortable"<br />
|-<br />
! [[Krishna]]<br />
! [[Narada]]<br />
! Patanjali<br />
! Gautam Buddha<br />
! Mahavir<br />
! Guru Nanak<br />
! Mahatma Gandhi<br />
|-<br />
|<br />
:”For one who has conquered the [[mind]], the mind is the best of friends. But for one who has failed to do so, his very mind will be his greatest enemy.”<ref> [http://www.prabhupadaconnect.com/One-Who-Has-Conquered-the-Mind.html ''Bhagavad-Gītā'' 6.5-7] </ref><br />
|<br />
:”Some think themselves the conqueror of the ten directions, yet have not even conquered the six enemies within, which are their own five senses and mind.”<ref> ''Bhagavad [[Purana]]'' 7.8.11[107] </ref><br />
|<br />
:”Conquer callous, cruel, and insensitive feelings toward all beings.”<br />
|<br />
:”To conquer oneself is a greater victory than to conquer thousands in a battle.”<br />
|<br />
:”Fight with yourself. Why fight with external foes. He who conquers himself will obtain happiness.”<ref> ''Uttaradhyayana Sutra'' 9.34-36 </ref><br />
|<br />
:”By conquering oneself, one conquers the world.”<ref> Japu 26, ''Guru Granth'' 6</ref><br />
|<br />
:”The only devils in this world are those running around in our own hearts, and that is where all our battles should be fought.”<br />
|-<br />
|}<br />
<br />
==Aspects of Sadachara==<br />
<blockquote><br />
"But it is altruism for Hindus. The spirit of mutual good-will, esteem and veritable love which is the traditional spirit of the religions of Indian family. This is one of India's gift to the world." - Dr. Arnold Toynbee<br />
</blockquote><br />
Sadachara is said to typically consist of saptakani charitrani ("''seven classes of conduct''"):<br />
#Lobhadeya (reduction of greed)<br />
#Adeya (acceptability, i.e., earning what you deserve and not taking anything more)<br />
#Kshama (forgiveness)<br />
#[[Satya]] (truth)<br />
#Vidya (knowledge)<br />
#Ijya (sacrifice, i.e., worship, or revering others, such as ancestors)<br />
#[[Dana]] (charity)<br />
<br />
==Humane Behaviour==<br />
<blockquote><br />
"Hinduism is synonymous with humanism. That is its essence and its great liberating quality." - H.G. Wells<br />
</blockquote><br />
N.P. Sangani had said, "''Hinduism is the worldwide (people’s) religion or the human religion.''"<ref> Dharmānk, Kalyan 30, no. 1 (1966): 242-49; said, "''Sanātan dharm hi sarvabhaum dharm ya mānav dharm hai.''" </ref> It is from the Hindu [[Samyag Darshan|objective worldview principles of samadarshan and loksangraha]] that the 3 humanistic philosophies have emerged - Gandhism, integral humanism, and neohumanism. The ideologies implemented politically, integral humanism (of BJP) and Gandhism (mainly applied by parties outside of India), have enabled political parties to govern in harmony without civil uprisings. Integral humanism, for example has allowed the pro-Hindu party BJP to be able to form coalitions with parties of different ideologies in able for it and any coalition partners to attain their goals (which may be different.) Gandhism has been implemented by freedom fighters to peacefully liberate their nations from imperialist and martial regimes. Neohumanism is a doctrine applied by the [[Ananda]] Marga.<br />
<br />
As a result, there have been [[organizations]] that operate around the principle of Manav Dharm ("''Duty to Humanity''.") These include, Manav Utthan Sewa [[Samiti]] of Nepal, Manav Kendra Dehradun of Uttarakhand, and Manav Dharma Sabha of Gujarat, and Surat Shabd [[Yoga]] (and its Manavtva or "''Humanness''") among others.<br />
<br />
==Related Articles==<br />
*[[Darshana]]<br />
*[[Samyag Darshan|Right Worldview]]<br />
*[[Ethics of Hinduism]]<br />
*[[Animal rights]]<br />
*[[Environmentalism]]<br />
*[[Karma Marga]]<br />
<br />
==External Resources==<br />
*[http://ragamalika.pradosham.com/Scripts/Aghamarshana%20Suktam%20Meaning.html Aghamarshana Suktam]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Ethical ideas]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Penance_2.jpg&diff=176704File:Penance 2.jpg2026-10-08T05:06:38Z<p>Himanshu Bhatt: </p>
<hr />
<div></div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Karma_Marga&diff=176703Karma Marga2026-10-08T05:06:16Z<p>Himanshu Bhatt: Added image</p>
<hr />
<div>[[Image:Penance.jpg|thumb|250px|right|Individuals engaged in [[Karma Marga|altruistic works]].]]<br />
[[Image:Penance 2.jpg|thumb|250px|right|Individuals engaged in other [[Karma Marga|altruistic works]].]]<br />
[[Karma]] Marga is the path of action. In Karma [[Yoga]], a person is expected to avoid nisiddha karma (sinful actions), perform nitya karma (obligatory daily actions) without selfish motives. Essentially, it is giving freely for someone else’s benefit, whether it be giving your time to perform volunteer work or [[Dana|giving money]] to advantage someone.<br />
<br />
{{Cquote|No one who does good work will ever come to a bad end, either here or in the world to come.|4=Bhagavad Gita 3.40}}<br><br />
<br />
==Related Articles==<br />
*[[Nishkam Karma]]<br />
*[[Dana]]<br />
*[[Yoga Traya]]<br />
*[[Bhakti Marga]]<br />
*[[Gyana Marga]]<br />
*[[Ethics of Hinduism]]<br />
*[[Sanātan Dharma Principle]]<br />
*[[Objective Worldview]]<br />
*[[Sadachara|Conduct]]<br />
*[[Animal rights]]<br />
*[[Environmentalism]]<br />
<br />
==External Resources==<br />
*[https://www.sreedattavaibhavam.org/sandhya-vandanam/ Sandhya Vandanam]<br />
<br />
[[Category:Yogatray]]<br />
[[Category:Ethical ideals]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Penance.jpg&diff=176702File:Penance.jpg2026-10-08T05:04:38Z<p>Himanshu Bhatt: Made in Gemini</p>
<hr />
<div>== Summary ==<br />
Made in Gemini</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Sunishkrit&diff=176701Sunishkrit2026-10-08T05:04:09Z<p>Himanshu Bhatt: Added image</p>
<hr />
<div>{{Author|Himanshu Bhatt}}<br />
[[Image:Penance.jpg|thumb|250px|right|Individuals engaged in [[Karma Marga|altruistic works]].]]<br />
Good atonement or expiation is required to achieve [[Moksha]].<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Gundosh.jpg&diff=176700File:Gundosh.jpg2026-10-08T04:55:32Z<p>Himanshu Bhatt: Made using Gemini</p>
<hr />
<div>== Summary ==<br />
Made using Gemini</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Gundosh&diff=176699Gundosh2026-10-08T04:55:09Z<p>Himanshu Bhatt: Added image</p>
<hr />
<div>{{Author|Himanshu Bhatt}}<br />
[[Image:Gundosh.jpg|thumb|250px|right|Persoms engaged in the 3 modes of material nature.]]<br />
Humans behave in 1 of 3 qualities with every action they take - sattva (goodness or virtue), rajas (passion), and tamas (wickedness or vice.)<br />
<br />
When a human acts with good karma (sattva), it produces punyā (virtue or merit.) When they act in bad karma (tamas), it produces pāp (vice or sin.)<br />
<br />
The state of Moksh is beyond all three gunas, and so the sadhak (spiritual person) hopes to have eliminated all karmas (‘[[tapas]]’.) While a [[Ascetics|ascetic]] (person practicing [[Gyana Marga|gyana marga]]) relies on [[tapas]], the [[Bhakti Marga|bhakti yogi]] relies on worship.<br />
<br />
==Related articles==<br />
*[[Darshana]]<br />
*[[Sadachara|Right Conduct]]<br />
*[[Ethics of Hinduism]]<br />
*[[Animal rights]]<br />
*[[Environmentalism]]<br />
*[[Karma Marga]]<br />
*[[Rta and Spiritual Authority]]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Ethical ideas]]<br />
[[Category:Core concepts]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Prayer_procession.jpg&diff=176698File:Prayer procession.jpg2026-10-08T00:05:08Z<p>Himanshu Bhatt: </p>
<hr />
<div></div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Mantra_Marga&diff=176697Mantra Marga2026-10-08T00:03:39Z<p>Himanshu Bhatt: added image of Rath Yatra that I made</p>
<hr />
<div>{{Author|Shankara Bharadwaj Khandavalli}}<br />
[[Image:Prayer.jpg|thumb|250px|right|A devotee praying]]<br />
[[Image:Prayers.jpg|thumb|250px|right|Multigenerational extended family of devotees praying]]<br />
[[Image:Prayer procession.jpg|thumb|250px|right|Devotees participating in a public worship procession]]<br />
[[Mantra]] is [[a]] central concept that forms the basis of almost all [[Hindu]] [[Spiritual Traditions]]. [[Mantra]] is defined as “Mananaat trayate iti mantram”, meaning 'the word that protects when chanted repeatedly or remembered'. The approach of [[worship]] through [[mantra]], or the path of [[mantra]], is called [[Mantra Marga|Mantra marga]]. <br />
<br />
Mantra marga involves the understanding and application of multiple subjects. It also connects various schools and subjects that deal with spiritual knowledge and practice, such as [[yoga]], [[Consciousness Studies]], science of chanting, [[mantra sastra]], [[theology]] and spiritual philosophy. Some of the subjects like siksha (the science of chanting) have developed exclusively for the pursuit of mantra marga to perfection. <br />
<br />
It is not an exaggeration to say that there is no other concept that is more pervasive or important in [[Spiritual Traditions]] than mantra. This is because mantra marga is not only one of the major approaches to [[worship]], but it is also the underlying principle of almost all the schools/traditions (such as Smarta, Srauta, Puranic, Vedantic, Tantric, Buddhist and Jain). In fact, there is hardly any spiritual tradition that is not based on mantra. <br />
<br />
Mantra is said to be the [[sound]]-form of [[a]] god-form. Each god has a [[mula]]-mantra consisting of or equivalent to the energy generated/represented by the beejas of that god-form. There can be multiple mantras for a [[Devata]]. While the term 'god' is used in general to refer to a [[devata]], a specific form of [[devata]] worshiped though a mantra is referred to as god-form. <br />
<br />
The entire universe is the play of Primal Rhythmic Energy, and in its essential form, matter is also energy. Thus vibrations comprise the entire universe. Vibrations produce [[sound]], and the kind of energy generated and its effects depend on the nature of vibrations. <br />
<br />
By the repeated chanting of a mantra, the energy represented by it can be invoked and directed towards specific purposes. For this reason, the scriptures prescribe that the eligibility of a person should be adjudged before inducting (upadesa) into such practice (Anusthana). A mantra should be learned from a preceptor ([[guru]]) and practiced the way it is taught, for improper practice can be harmful to the individual as well as his surroundings.<br />
<br />
While there are various aspects of mantra marga, a few major subjects involved are: <br />
<br />
# [[Mantra sastra]], the study of the nature of [[sound]], energy, mantra and [[devata]] <br />
# Theology associated with [[mantra sastra]] <br />
# The philosophy and [[worship]] through mantra <br />
# [[Consciousness studies]] <br />
# Procedures and methods involved in sadhana <br />
<br />
All these subjects overlap with each other. For instance, the methods of sadhana are based on [[mantra sastra]] and [[consciousness]] studies. The subject is experiential, and all the involved subjects are understood through practice.<br />
<br />
==The Synthesis of Mantra==<br />
<br />
The synthesis of mantra begins with the arrangement of beejas in a mantra. Mantras are arranged in different compositions like suktas, vidyas, prayogas, digbandhanas, parayana kramas and so on. The compositions of mantras in diverse sequences depend on the purpose sought to be served through their practice and the mode of [[worship]] involved. <br />
<br />
===Beeja===<br />
Beeja is the basic building block of mantra. Beeja is a [[sound]]-seed that represents energy. Each god-form is identified with a particular energy form, represented by a beeja. Mantra is a composition of beejas. <br />
<br />
===Mantra===<br />
Mantra is a divine word, a sequence of beejas. Its meaning is of two kinds, etymological and resonant/inspirational. Etymological meaning of mantra is specific to the language in which it is composed. Mantras with explicit etymological meanings are used in jnana marga (the path of philosophical inquiry/knowledge), and to some extent in [[bhakti marga]] (the path of devotion). For example the maha vakyas fall under such a category. The resonant/inspirational meaning is the effect of sound on the being. Such mantras are used in upasana or [[yoga]] centric schools. <br />
<br />
Each mantra has a rishi, [[chandas]] and devata. <br />
<br />
* Rishi is the seer that revealed the mantra. <br />
* [[Chandas]] is the meter of the mantra. <br />
* Devata is the presiding deity of the mantra, or deity being prayed to in the mantra.<br />
<br />
=== Samputikarana ===<br />
A samputikarana is a sequence of mantras used for specific purposes combined with specific procedures. <br />
<br />
=== Sukta ===<br />
[[Sukta]] (hymn) is a collection of mantras on a specific deity (god-form).<br />
<br />
=== [[Mantra Vidya]] ===<br />
A [[Mantra Vidya]] is a samputikarana, a composition of a [[mula]] mantra for a Devata. There are three kinds of [[Mantra Vidyas]] – [[astra]], kamya and para. [[Astra]] is weaponry, kamya is a Vidya intended to serve a specific purpose, and para Vidya is for salvation.<br />
<br />
== Classification of Mantras ==<br />
Mantras are usually associated with gender. They could be [[stri]] (female), purusha (male) or napumsaka (neuter). The gender is dependent on different factors like the [[nadi]] represented by the mantra, the beejas involved in the mantra, the gender of mantradhi devata. <br />
<br />
Another classification of mantras is made based on their length. A monosyllable mantra is called beeja. A mantra with more than 20 syllables is called [[mala]] mantra. Pingala’s text on Chandas enumerates various meters for the mantras based on their length, like Gayatri, Anustup, Tristup and Jagati and so on.<br />
<br />
A mantra consisting of the beejas of a devata is usually used for worship, in mantra marga. The primary or central mantra for a devata containing those beejas is called mula mantra. If the mantra has name of the devata and no monosyllable beejas of the devata, it is called a nama mantra.<br />
<br />
== Exposition of Mantra Marga and Mantra Sastra ==<br />
{| class="cleantable"<br />
|-valign="top"<br />
|width="350pt"|<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Marga}}<br />
* [[Fundamentals of Mantra Sadhana or Practice]]<br />
* [[Mantra Literature]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Sastra}}<br />
* [[Introduction to Mantra Sastra]]<br />
* [[Some Primary Mantra Beejas]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Vidya}}<br />
* [[Introduction to Mantra Vidyas]]<br />
* [[Sakta Vidyas]]<br />
* [[Vishnu Vidyas]]<br />
* [[Saiva Vidyas]]<br />
* [[Ganapatya Vidyas]]<br />
* [[Nama Mantras]]<br />
|-<br />
|}<br />
|-<br />
|}<br />
<br />
==Related Articles==<br />
* [[Mantra_Vidya|Mantra Vidya]]<br />
* [[Mantra_Marga|Mantra Marga]]<br />
* [[Mantra_Sastra|Mantra Shastra]]<br />
* [[The_Significance_of_Mantra_in_Ayurveda|Significance of Mantra in Ayurveda]]<br />
* [[Nama_Mantras|Nama Mantra]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Mantra_Marga&diff=176696Mantra Marga2026-10-07T23:47:46Z<p>Himanshu Bhatt: </p>
<hr />
<div>{{Author|Shankara Bharadwaj Khandavalli}}<br />
[[Image:Prayer.jpg|thumb|250px|right|A devotee praying]]<br />
[[Image:Prayers.jpg|thumb|250px|right|Multigenerational extended family of devotees praying]]<br />
[[Mantra]] is [[a]] central concept that forms the basis of almost all [[Hindu]] [[Spiritual Traditions]]. [[Mantra]] is defined as “Mananaat trayate iti mantram”, meaning 'the word that protects when chanted repeatedly or remembered'. The approach of [[worship]] through [[mantra]], or the path of [[mantra]], is called [[Mantra Marga|Mantra marga]]. <br />
<br />
Mantra marga involves the understanding and application of multiple subjects. It also connects various schools and subjects that deal with spiritual knowledge and practice, such as [[yoga]], [[Consciousness Studies]], science of chanting, [[mantra sastra]], [[theology]] and spiritual philosophy. Some of the subjects like siksha (the science of chanting) have developed exclusively for the pursuit of mantra marga to perfection. <br />
<br />
It is not an exaggeration to say that there is no other concept that is more pervasive or important in [[Spiritual Traditions]] than mantra. This is because mantra marga is not only one of the major approaches to [[worship]], but it is also the underlying principle of almost all the schools/traditions (such as Smarta, Srauta, Puranic, Vedantic, Tantric, Buddhist and Jain). In fact, there is hardly any spiritual tradition that is not based on mantra. <br />
<br />
Mantra is said to be the [[sound]]-form of [[a]] god-form. Each god has a [[mula]]-mantra consisting of or equivalent to the energy generated/represented by the beejas of that god-form. There can be multiple mantras for a [[Devata]]. While the term 'god' is used in general to refer to a [[devata]], a specific form of [[devata]] worshiped though a mantra is referred to as god-form. <br />
<br />
The entire universe is the play of Primal Rhythmic Energy, and in its essential form, matter is also energy. Thus vibrations comprise the entire universe. Vibrations produce [[sound]], and the kind of energy generated and its effects depend on the nature of vibrations. <br />
<br />
By the repeated chanting of a mantra, the energy represented by it can be invoked and directed towards specific purposes. For this reason, the scriptures prescribe that the eligibility of a person should be adjudged before inducting (upadesa) into such practice (Anusthana). A mantra should be learned from a preceptor ([[guru]]) and practiced the way it is taught, for improper practice can be harmful to the individual as well as his surroundings.<br />
<br />
While there are various aspects of mantra marga, a few major subjects involved are: <br />
<br />
# [[Mantra sastra]], the study of the nature of [[sound]], energy, mantra and [[devata]] <br />
# Theology associated with [[mantra sastra]] <br />
# The philosophy and [[worship]] through mantra <br />
# [[Consciousness studies]] <br />
# Procedures and methods involved in sadhana <br />
<br />
All these subjects overlap with each other. For instance, the methods of sadhana are based on [[mantra sastra]] and [[consciousness]] studies. The subject is experiential, and all the involved subjects are understood through practice.<br />
<br />
==The Synthesis of Mantra==<br />
<br />
The synthesis of mantra begins with the arrangement of beejas in a mantra. Mantras are arranged in different compositions like suktas, vidyas, prayogas, digbandhanas, parayana kramas and so on. The compositions of mantras in diverse sequences depend on the purpose sought to be served through their practice and the mode of [[worship]] involved. <br />
<br />
===Beeja===<br />
Beeja is the basic building block of mantra. Beeja is a [[sound]]-seed that represents energy. Each god-form is identified with a particular energy form, represented by a beeja. Mantra is a composition of beejas. <br />
<br />
===Mantra===<br />
Mantra is a divine word, a sequence of beejas. Its meaning is of two kinds, etymological and resonant/inspirational. Etymological meaning of mantra is specific to the language in which it is composed. Mantras with explicit etymological meanings are used in jnana marga (the path of philosophical inquiry/knowledge), and to some extent in [[bhakti marga]] (the path of devotion). For example the maha vakyas fall under such a category. The resonant/inspirational meaning is the effect of sound on the being. Such mantras are used in upasana or [[yoga]] centric schools. <br />
<br />
Each mantra has a rishi, [[chandas]] and devata. <br />
<br />
* Rishi is the seer that revealed the mantra. <br />
* [[Chandas]] is the meter of the mantra. <br />
* Devata is the presiding deity of the mantra, or deity being prayed to in the mantra.<br />
<br />
=== Samputikarana ===<br />
A samputikarana is a sequence of mantras used for specific purposes combined with specific procedures. <br />
<br />
=== Sukta ===<br />
[[Sukta]] (hymn) is a collection of mantras on a specific deity (god-form).<br />
<br />
=== [[Mantra Vidya]] ===<br />
A [[Mantra Vidya]] is a samputikarana, a composition of a [[mula]] mantra for a Devata. There are three kinds of [[Mantra Vidyas]] – [[astra]], kamya and para. [[Astra]] is weaponry, kamya is a Vidya intended to serve a specific purpose, and para Vidya is for salvation.<br />
<br />
== Classification of Mantras ==<br />
Mantras are usually associated with gender. They could be [[stri]] (female), purusha (male) or napumsaka (neuter). The gender is dependent on different factors like the [[nadi]] represented by the mantra, the beejas involved in the mantra, the gender of mantradhi devata. <br />
<br />
Another classification of mantras is made based on their length. A monosyllable mantra is called beeja. A mantra with more than 20 syllables is called [[mala]] mantra. Pingala’s text on Chandas enumerates various meters for the mantras based on their length, like Gayatri, Anustup, Tristup and Jagati and so on.<br />
<br />
A mantra consisting of the beejas of a devata is usually used for worship, in mantra marga. The primary or central mantra for a devata containing those beejas is called mula mantra. If the mantra has name of the devata and no monosyllable beejas of the devata, it is called a nama mantra.<br />
<br />
== Exposition of Mantra Marga and Mantra Sastra ==<br />
{| class="cleantable"<br />
|-valign="top"<br />
|width="350pt"|<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Marga}}<br />
* [[Fundamentals of Mantra Sadhana or Practice]]<br />
* [[Mantra Literature]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Sastra}}<br />
* [[Introduction to Mantra Sastra]]<br />
* [[Some Primary Mantra Beejas]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Vidya}}<br />
* [[Introduction to Mantra Vidyas]]<br />
* [[Sakta Vidyas]]<br />
* [[Vishnu Vidyas]]<br />
* [[Saiva Vidyas]]<br />
* [[Ganapatya Vidyas]]<br />
* [[Nama Mantras]]<br />
|-<br />
|}<br />
|-<br />
|}<br />
<br />
==Related Articles==<br />
* [[Mantra_Vidya|Mantra Vidya]]<br />
* [[Mantra_Marga|Mantra Marga]]<br />
* [[Mantra_Sastra|Mantra Shastra]]<br />
* [[The_Significance_of_Mantra_in_Ayurveda|Significance of Mantra in Ayurveda]]<br />
* [[Nama_Mantras|Nama Mantra]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Prayers.jpg&diff=176695File:Prayers.jpg2026-10-07T23:46:23Z<p>Himanshu Bhatt: </p>
<hr />
<div></div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Mantra_Marga&diff=176694Mantra Marga2026-10-07T23:45:57Z<p>Himanshu Bhatt: added another image</p>
<hr />
<div>{{Author|Shankara Bharadwaj Khandavalli}}<br />
[[Image:Prayer.jpg|thumb|250px|right|A devotee praying]]<br />
[[Image:Prayers.jpg|thumb|250px|right|A devotee praying]]<br />
[[Mantra]] is [[a]] central concept that forms the basis of almost all [[Hindu]] [[Spiritual Traditions]]. [[Mantra]] is defined as “Mananaat trayate iti mantram”, meaning 'the word that protects when chanted repeatedly or remembered'. The approach of [[worship]] through [[mantra]], or the path of [[mantra]], is called [[Mantra Marga|Mantra marga]]. <br />
<br />
Mantra marga involves the understanding and application of multiple subjects. It also connects various schools and subjects that deal with spiritual knowledge and practice, such as [[yoga]], [[Consciousness Studies]], science of chanting, [[mantra sastra]], [[theology]] and spiritual philosophy. Some of the subjects like siksha (the science of chanting) have developed exclusively for the pursuit of mantra marga to perfection. <br />
<br />
It is not an exaggeration to say that there is no other concept that is more pervasive or important in [[Spiritual Traditions]] than mantra. This is because mantra marga is not only one of the major approaches to [[worship]], but it is also the underlying principle of almost all the schools/traditions (such as Smarta, Srauta, Puranic, Vedantic, Tantric, Buddhist and Jain). In fact, there is hardly any spiritual tradition that is not based on mantra. <br />
<br />
Mantra is said to be the [[sound]]-form of [[a]] god-form. Each god has a [[mula]]-mantra consisting of or equivalent to the energy generated/represented by the beejas of that god-form. There can be multiple mantras for a [[Devata]]. While the term 'god' is used in general to refer to a [[devata]], a specific form of [[devata]] worshiped though a mantra is referred to as god-form. <br />
<br />
The entire universe is the play of Primal Rhythmic Energy, and in its essential form, matter is also energy. Thus vibrations comprise the entire universe. Vibrations produce [[sound]], and the kind of energy generated and its effects depend on the nature of vibrations. <br />
<br />
By the repeated chanting of a mantra, the energy represented by it can be invoked and directed towards specific purposes. For this reason, the scriptures prescribe that the eligibility of a person should be adjudged before inducting (upadesa) into such practice (Anusthana). A mantra should be learned from a preceptor ([[guru]]) and practiced the way it is taught, for improper practice can be harmful to the individual as well as his surroundings.<br />
<br />
While there are various aspects of mantra marga, a few major subjects involved are: <br />
<br />
# [[Mantra sastra]], the study of the nature of [[sound]], energy, mantra and [[devata]] <br />
# Theology associated with [[mantra sastra]] <br />
# The philosophy and [[worship]] through mantra <br />
# [[Consciousness studies]] <br />
# Procedures and methods involved in sadhana <br />
<br />
All these subjects overlap with each other. For instance, the methods of sadhana are based on [[mantra sastra]] and [[consciousness]] studies. The subject is experiential, and all the involved subjects are understood through practice.<br />
<br />
==The Synthesis of Mantra==<br />
<br />
The synthesis of mantra begins with the arrangement of beejas in a mantra. Mantras are arranged in different compositions like suktas, vidyas, prayogas, digbandhanas, parayana kramas and so on. The compositions of mantras in diverse sequences depend on the purpose sought to be served through their practice and the mode of [[worship]] involved. <br />
<br />
===Beeja===<br />
Beeja is the basic building block of mantra. Beeja is a [[sound]]-seed that represents energy. Each god-form is identified with a particular energy form, represented by a beeja. Mantra is a composition of beejas. <br />
<br />
===Mantra===<br />
Mantra is a divine word, a sequence of beejas. Its meaning is of two kinds, etymological and resonant/inspirational. Etymological meaning of mantra is specific to the language in which it is composed. Mantras with explicit etymological meanings are used in jnana marga (the path of philosophical inquiry/knowledge), and to some extent in [[bhakti marga]] (the path of devotion). For example the maha vakyas fall under such a category. The resonant/inspirational meaning is the effect of sound on the being. Such mantras are used in upasana or [[yoga]] centric schools. <br />
<br />
Each mantra has a rishi, [[chandas]] and devata. <br />
<br />
* Rishi is the seer that revealed the mantra. <br />
* [[Chandas]] is the meter of the mantra. <br />
* Devata is the presiding deity of the mantra, or deity being prayed to in the mantra.<br />
<br />
=== Samputikarana ===<br />
A samputikarana is a sequence of mantras used for specific purposes combined with specific procedures. <br />
<br />
=== Sukta ===<br />
[[Sukta]] (hymn) is a collection of mantras on a specific deity (god-form).<br />
<br />
=== [[Mantra Vidya]] ===<br />
A [[Mantra Vidya]] is a samputikarana, a composition of a [[mula]] mantra for a Devata. There are three kinds of [[Mantra Vidyas]] – [[astra]], kamya and para. [[Astra]] is weaponry, kamya is a Vidya intended to serve a specific purpose, and para Vidya is for salvation.<br />
<br />
== Classification of Mantras ==<br />
Mantras are usually associated with gender. They could be [[stri]] (female), purusha (male) or napumsaka (neuter). The gender is dependent on different factors like the [[nadi]] represented by the mantra, the beejas involved in the mantra, the gender of mantradhi devata. <br />
<br />
Another classification of mantras is made based on their length. A monosyllable mantra is called beeja. A mantra with more than 20 syllables is called [[mala]] mantra. Pingala’s text on Chandas enumerates various meters for the mantras based on their length, like Gayatri, Anustup, Tristup and Jagati and so on.<br />
<br />
A mantra consisting of the beejas of a devata is usually used for worship, in mantra marga. The primary or central mantra for a devata containing those beejas is called mula mantra. If the mantra has name of the devata and no monosyllable beejas of the devata, it is called a nama mantra.<br />
<br />
== Exposition of Mantra Marga and Mantra Sastra ==<br />
{| class="cleantable"<br />
|-valign="top"<br />
|width="350pt"|<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Marga}}<br />
* [[Fundamentals of Mantra Sadhana or Practice]]<br />
* [[Mantra Literature]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Sastra}}<br />
* [[Introduction to Mantra Sastra]]<br />
* [[Some Primary Mantra Beejas]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Vidya}}<br />
* [[Introduction to Mantra Vidyas]]<br />
* [[Sakta Vidyas]]<br />
* [[Vishnu Vidyas]]<br />
* [[Saiva Vidyas]]<br />
* [[Ganapatya Vidyas]]<br />
* [[Nama Mantras]]<br />
|-<br />
|}<br />
|-<br />
|}<br />
<br />
==Related Articles==<br />
* [[Mantra_Vidya|Mantra Vidya]]<br />
* [[Mantra_Marga|Mantra Marga]]<br />
* [[Mantra_Sastra|Mantra Shastra]]<br />
* [[The_Significance_of_Mantra_in_Ayurveda|Significance of Mantra in Ayurveda]]<br />
* [[Nama_Mantras|Nama Mantra]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=File:Prayer.jpg&diff=176693File:Prayer.jpg2026-10-07T23:13:40Z<p>Himanshu Bhatt: I made this using Gemini.</p>
<hr />
<div>== Summary ==<br />
I made this using Gemini.</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Mantra_Marga&diff=176692Mantra Marga2026-10-07T23:13:23Z<p>Himanshu Bhatt: added image</p>
<hr />
<div>{{Author|Shankara Bharadwaj Khandavalli}}<br />
[[Image:Prayer.jpg|thumb|250px|right|A devotee praying]]<br />
[[Mantra]] is [[a]] central concept that forms the basis of almost all [[Hindu]] [[Spiritual Traditions]]. [[Mantra]] is defined as “Mananaat trayate iti mantram”, meaning 'the word that protects when chanted repeatedly or remembered'. The approach of [[worship]] through [[mantra]], or the path of [[mantra]], is called [[Mantra Marga|Mantra marga]]. <br />
<br />
Mantra marga involves the understanding and application of multiple subjects. It also connects various schools and subjects that deal with spiritual knowledge and practice, such as [[yoga]], [[Consciousness Studies]], science of chanting, [[mantra sastra]], [[theology]] and spiritual philosophy. Some of the subjects like siksha (the science of chanting) have developed exclusively for the pursuit of mantra marga to perfection. <br />
<br />
It is not an exaggeration to say that there is no other concept that is more pervasive or important in [[Spiritual Traditions]] than mantra. This is because mantra marga is not only one of the major approaches to [[worship]], but it is also the underlying principle of almost all the schools/traditions (such as Smarta, Srauta, Puranic, Vedantic, Tantric, Buddhist and Jain). In fact, there is hardly any spiritual tradition that is not based on mantra. <br />
<br />
Mantra is said to be the [[sound]]-form of [[a]] god-form. Each god has a [[mula]]-mantra consisting of or equivalent to the energy generated/represented by the beejas of that god-form. There can be multiple mantras for a [[Devata]]. While the term 'god' is used in general to refer to a [[devata]], a specific form of [[devata]] worshiped though a mantra is referred to as god-form. <br />
<br />
The entire universe is the play of Primal Rhythmic Energy, and in its essential form, matter is also energy. Thus vibrations comprise the entire universe. Vibrations produce [[sound]], and the kind of energy generated and its effects depend on the nature of vibrations. <br />
<br />
By the repeated chanting of a mantra, the energy represented by it can be invoked and directed towards specific purposes. For this reason, the scriptures prescribe that the eligibility of a person should be adjudged before inducting (upadesa) into such practice (Anusthana). A mantra should be learned from a preceptor ([[guru]]) and practiced the way it is taught, for improper practice can be harmful to the individual as well as his surroundings.<br />
<br />
While there are various aspects of mantra marga, a few major subjects involved are: <br />
<br />
# [[Mantra sastra]], the study of the nature of [[sound]], energy, mantra and [[devata]] <br />
# Theology associated with [[mantra sastra]] <br />
# The philosophy and [[worship]] through mantra <br />
# [[Consciousness studies]] <br />
# Procedures and methods involved in sadhana <br />
<br />
All these subjects overlap with each other. For instance, the methods of sadhana are based on [[mantra sastra]] and [[consciousness]] studies. The subject is experiential, and all the involved subjects are understood through practice.<br />
<br />
==The Synthesis of Mantra==<br />
<br />
The synthesis of mantra begins with the arrangement of beejas in a mantra. Mantras are arranged in different compositions like suktas, vidyas, prayogas, digbandhanas, parayana kramas and so on. The compositions of mantras in diverse sequences depend on the purpose sought to be served through their practice and the mode of [[worship]] involved. <br />
<br />
===Beeja===<br />
Beeja is the basic building block of mantra. Beeja is a [[sound]]-seed that represents energy. Each god-form is identified with a particular energy form, represented by a beeja. Mantra is a composition of beejas. <br />
<br />
===Mantra===<br />
Mantra is a divine word, a sequence of beejas. Its meaning is of two kinds, etymological and resonant/inspirational. Etymological meaning of mantra is specific to the language in which it is composed. Mantras with explicit etymological meanings are used in jnana marga (the path of philosophical inquiry/knowledge), and to some extent in [[bhakti marga]] (the path of devotion). For example the maha vakyas fall under such a category. The resonant/inspirational meaning is the effect of sound on the being. Such mantras are used in upasana or [[yoga]] centric schools. <br />
<br />
Each mantra has a rishi, [[chandas]] and devata. <br />
<br />
* Rishi is the seer that revealed the mantra. <br />
* [[Chandas]] is the meter of the mantra. <br />
* Devata is the presiding deity of the mantra, or deity being prayed to in the mantra.<br />
<br />
=== Samputikarana ===<br />
A samputikarana is a sequence of mantras used for specific purposes combined with specific procedures. <br />
<br />
=== Sukta ===<br />
[[Sukta]] (hymn) is a collection of mantras on a specific deity (god-form).<br />
<br />
=== [[Mantra Vidya]] ===<br />
A [[Mantra Vidya]] is a samputikarana, a composition of a [[mula]] mantra for a Devata. There are three kinds of [[Mantra Vidyas]] – [[astra]], kamya and para. [[Astra]] is weaponry, kamya is a Vidya intended to serve a specific purpose, and para Vidya is for salvation.<br />
<br />
== Classification of Mantras ==<br />
Mantras are usually associated with gender. They could be [[stri]] (female), purusha (male) or napumsaka (neuter). The gender is dependent on different factors like the [[nadi]] represented by the mantra, the beejas involved in the mantra, the gender of mantradhi devata. <br />
<br />
Another classification of mantras is made based on their length. A monosyllable mantra is called beeja. A mantra with more than 20 syllables is called [[mala]] mantra. Pingala’s text on Chandas enumerates various meters for the mantras based on their length, like Gayatri, Anustup, Tristup and Jagati and so on.<br />
<br />
A mantra consisting of the beejas of a devata is usually used for worship, in mantra marga. The primary or central mantra for a devata containing those beejas is called mula mantra. If the mantra has name of the devata and no monosyllable beejas of the devata, it is called a nama mantra.<br />
<br />
== Exposition of Mantra Marga and Mantra Sastra ==<br />
{| class="cleantable"<br />
|-valign="top"<br />
|width="350pt"|<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Marga}}<br />
* [[Fundamentals of Mantra Sadhana or Practice]]<br />
* [[Mantra Literature]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Sastra}}<br />
* [[Introduction to Mantra Sastra]]<br />
* [[Some Primary Mantra Beejas]]<br />
|-<br />
|}<br />
{| width="100%"<br />
|-<br />
|{{mp-topicbody-style}}|{{mp-topicheader-h3|Mantra Vidya}}<br />
* [[Introduction to Mantra Vidyas]]<br />
* [[Sakta Vidyas]]<br />
* [[Vishnu Vidyas]]<br />
* [[Saiva Vidyas]]<br />
* [[Ganapatya Vidyas]]<br />
* [[Nama Mantras]]<br />
|-<br />
|}<br />
|-<br />
|}<br />
<br />
==Related Articles==<br />
* [[Mantra_Vidya|Mantra Vidya]]<br />
* [[Mantra_Marga|Mantra Marga]]<br />
* [[Mantra_Sastra|Mantra Shastra]]<br />
* [[The_Significance_of_Mantra_in_Ayurveda|Significance of Mantra in Ayurveda]]<br />
* [[Nama_Mantras|Nama Mantra]]</div>Himanshu Bhatthttps://hindupedia.com/index.php?title=Vai%C5%9Bnava&diff=176691Vaiśnava2026-10-07T19:36:56Z<p>Himanshu Bhatt: /* Narayan's Will */ Added about sisṛkṣā</p>
<hr />
<div><small>By Swami Purnanda and Himanshu Bhatt</small><br />
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]<br />
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]<br />
A ''Vaiśnava'' is a follower of Vaiśnavam, meaning a devotee of [[Brahm]] ([[God]]), Who is called Hari Narayan, and takes the form of the Earthly [[Krishna]] Vāsudeva, as well as others [[avatar]]s like [[Vishnu]] the [[Aditya]]. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as [[Bhāgavata-dharma|Bhāgvatam]] ("''Of Bhāgvat''") and Sātvatam<Ref> [[Sauti]] Ugrashrava describes it Sātvat Vidhi </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"<br />
<br />
That Narayan is above others is seen in the ''Taittiriya Aranyaka'' of the Krishna section of ''Yajur Veda'': "''From Narayan came the 12 sons (Adityas), the 8 Vasus, the Rudras, and all of the Vedas. All beings emerged from Narayan. Narayan sustains all beings''." ''Bhagvat Purana''<ref>''Bhagvat Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagvat Purana'' 10.14.56: "''Narayan is beyond the unmanifest prakriti. He is the Supreme Lord of all lords, Brahmā and Shambhu (Shiva) the lords of the universe, exist only by serving Him''."</ref> and ''Varaha Purana''<ref>''Varaha Purana'': "''Narayan is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient''."</ref> mention that Narayan is Supreme and other gods are from Him. Because it is the worship of Narayan, whom it regards as the one true God, the sect is also known as [[Ekanta]] Dharm ("''One-End Religion''".)<Ref> [[Suta]] Lomaharshan refers to it as ''Ekanta Dharm'' in HD 348.4 </ref><br />
<br />
The name Narayan is first mentioned in the ''[[Rig Veda]]'' as a compiler of a verse, but Narayan as God first appears in the ''Satapatha-Brahmana''<ref> ''Satapatha-Brahmana'' 13.6 </ref>, and the "Narayan Sukta" first appears in the ''[[Taittiriya Aranyaka]]''<ref> ''Taittiriya Aranyaka'' 10.13.1 </ref> and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "''Hari Om''," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.<br />
<br />
While Narayan, Hari, [[Krishna]], and Vishnu are the main epithets of God in Vaiśnavam, other lesser common ones (but still popular) include, Achyut, Badri, Janardan, Ram (not only referring to Ramchandra Ikshvaku), Rishikesh, Sriman, and Srivatsa. [[Krishna]] is the primary object of devotion in the [[Bhāgavata|Bhāgvat]] and Gaudīya traditions, which are the most popular Vaiśnava sects. He is worshiped in several forms: as Krishna the guru who imparts wisdom (i.e., to Arjun), as Gopāl Krishna (baby Krishna), as Vanamālī Krishna (the young cowherd), and as the king of Dwāraka.<br />
{{Cquote|O mind, meditate on Mura’s adversary;<br />
O hands, be clasped in the worship of Sridhar;<br><br />
O ears, hear the great deeds of Achyut;<br><br />
O eyes, be fixed on Krishna;<br><br />
O feet, go to the temple of Hari;<br><br />
O nose, smell the tulsi at the feet of Mukund;<br><br />
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}<br />
<br />
== The Common Contemplative Tradition of Vaiśnavism ==<br />
Vaiśnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (''ahaitukī bhakti'') to God is preached in the ''Bhagvata [[Purana]]'': "''That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.''"<ref>"''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati''"<br>''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada|Nārada]] Pānchrātra'' defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (''preman'') and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and ''preman''. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. ''Preman'' is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. ''Preman'' is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: ''vaidhī'' or ''sādhana bhakti'' (ritual devotion) and ''rāgānugā'' or ''premā bhakti'' (the devotion consequent upon intense attachment).<br />
<br />
===Definiens===<br />
[[image:Divine Council.jpg|right|thumb|300px|The [[Devatā#Divine Council|human council of divine authority]] on Earth (Vishnu was 1 of the Adityas.)]]<br />
Probably the most accurate description of the worshipper of Hari Narayan is 'Bhāgvat' because it isn't partial to any 1 avatar, Vishnu (i.e., Vaiśnava) or Krishna (Sāttvat.) In ancient times, monarchs were even referred to as different sectarian names. For example, a devout Bauddh king was known as a 'Param-Saugat', a devout Shaiv king as a 'Param-Maheshvar', and a devout Vaiśnava as 'Param-Bhāgvat'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.<br />
<br />
''Padma Saṃhitā'' 4.2.88:<br><br />
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"<br />
<br />
''Bhāgvat Purana'' 6.3.19:<br><br />
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"<br />
<br />
A definition of a Vaiśnava is given:<br />
{{Cquote|Ekantin is one who gets alms by begging from those who are devoted to the six deeds (dāna, pratigraha etc.) and worships Prabhu ("''Lord''".) He hides the secrets through the eight-limbs conduct. He has pupils of good character and deliberates on Ultimate Reality. He has pupils of good character and deliberates on Ultimate Reality. He has all these by heredity.|4= Jayākhya Saṃhitā 22.11.13a <ref> P. 42 ''Iśvarasaṃhitā critically edited and translated in five volumes: Chapters XIX-XXIII. Vol. 4'' By V. Varadachari and Gaya Charan Tripathi </ref>}}<br />
<br />
The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.<br />
<br />
== Principle of Incarnation ==<br />
Although Vaiśnavam has persons recognized as avatars, it is not a requirement to believe that the persons were in fact avatars or Narayan because the sect is centered on Narayan. In other words, belief that Narayan descends into creatures is not a requirement, as Vaiśnavas like Kabir were self-proclaimed Vaiśnavs but denied that Hari takes incarnations.<br />
<br />
Vaiśnavas that are Vishnu-devotees many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random [[deities]], the [[Vishnu#Relation to Narayan and Krishna|sect has an established history with the triad relevant]]. It is also important to understand that Vishnu was 1 of the persons on the [[Devatā#Divine Council|Divine Council of 33]], and that because the [[Vaiśnava#Theology|succeeding persons who held the position that Vishnu held]] were either in the lineage of Vishnu or of the same Aditya [[gotra]] he was. For example, the "''Vishnu''" that slew Jalandara was not the original Vishnu that the Vaiśnavam sect has its [[origins]] in and that was one the first Divine Council of 33.<br />
<br />
The principle of avatars or vibhavas is stronger in Vaiśnavam than other sects, which is why the sect is normally practiced in the Pānchrātra sense wherein Narayan may be worshipped alongside his incarnations. Sects adhering to this include the Hare Krishna, Pushtimarg, and Swaminarayan.<br />
<br />
== Worship Customs ==<br />
Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.<br />
<br />
=== Bhāgvat-Vidhi ([[Vaidhībhakti|Vaidhī-Bhakti]]) ===<br />
[[Image:Bhāgvat-Vidhi.jpg|thumb|250px|right|The Bhāgvat devotional ordinances.]]<br />
This is not specific to any particular Vaiśnava tradition. It is generic bhakti.<br />
<br />
Vaidhī bhakti has 9 aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref><br />
# Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)<br />
# Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)<br />
# Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)<br />
# Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))<br />
# Archanam or deity [[worship]] (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)<br />
# Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)<br />
# Dasyam or servitude (shining examples: Garuda, Hanuman)<br />
# Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)<br />
# Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)<br />
<br>These nine ways of worshiping Vishnu are followed by all the Vaiśnava schools as ''vaidhī bhakti''. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of [[Parāśara]] holds that attachment to worship and other rituals is the mark of bhakti. [[Garga]] maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaiśnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaiśnavs hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaiśnavs) are the means to as well as marks of devotion. But it is ''śaranāgati'' that is most important for a Vaiśnava spiritual aspirant. This ''śaranāgati'' has six aspects ‘''Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.''’ : <br />
# resolve to subordinate one’s will to the divine will, <br />
# avoidance of all that is contrary to [[Vaiśnava#Narayan's Will|His Will]], <br />
# firm faith that Narayan is the saviour of all,<br />
# acceptance of the protective grace of Narayan,<br />
# total surrender to Him, and<br />
# awareness of one’s poverty (of spirit)<br><br />
<br>''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.<br />
<br />
=== Pānchrātrik-Vidhi (Panchāṅg-Pūjā) ===<br />
[[Image:Panchāṅg-Pūjā.jpg|thumb|250px|right|The Pānchrātrik devotional ordinances.]]<br />
This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) ''Nārada Saṃhitā'' lays these out.<br />
{{Cquote|Vidura continued: I know that the great sage Nārada is the greatest of all devotees.<br><br />
He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.|4=Śrimad-Bhāgvatam 4.13.3[https://prabhupadabooks.com/sb/4/13/3?d=1&f=54297][https://iskcondesiretree.com/profiles/blogs/how-pancaratrika-vidhi-and-bhagavat-vidhi-fit-together]}}<br />
#Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.<br />
#Upadhanam or collecting the required items for worship<br />
#Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan<br />
#Ijya or the actual worship of the Lord with 16 upacaras<br />
#Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam<br />
<br />
=== Most Important Mantras ===<br />
:''See also: [[Hari Nama Keerthanam]]''<br><br />
No other [[Hindu]] tradition (or any tradition in general) encourages the chanting of God's names more than Vaiśnavam, which teachers that because we live in the [[Kali Yuga]], the easiest [[yajna]] (sacrifice) is [[Hari Nama Keerthanam|Sankirtan or Nam Jap]] ("''Name Repetition''.")<br />
{{Cquote|Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.|4=Bhagvad Gita 10.35[https://www.holy-bhagavad-gita.org/chapter/10/verse/35/]}}<br />
{| class="wikitable sortable"<br />
|- <br />
! Name<br />
! Primary Class<br />
! Secondary Class<br />
! Mantra<br />
! Origin<br />
|-<br />
!Ashtakśara<br />
|Mula-mantra<br />
|Vyāpak-mantra<br />
|Om Namo Nārāyanāya<br />
|''Nārāyan Upaniṣad''<br />
|-<br />
!Dvadasakśara<br />
|Vyāpak-mantra<br />
|Mula-mantra<br />
|Om Namo Bhagavate Vāsudevāya<br />
|''Śrimad Bhāgvatam''<br />
|-<br />
!Śadakśara<br />
|Vyāpak-mantra<br />
|<br />
|Om Viśnave Namaḥ<br />
|''Taittiriya Saṃhitā'<br />
|-<br />
!Krishna Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Devakīnandanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan Naḥ Krishna Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Viśnu Gāyatri<br />
|Mula-mantra<br />
|<br />
|Om Namo Nārāyanāya Vidmahe<br>Vāsudevāya Dhimahi<br>Tan No Vishnu Prachodāyat<br />
|''Mahānārayān Upaniṣad''<br />
|-<br />
!Śadakśari<br />
|Mula-mantra<br />
|<br />
|Om Sahasrara Hum Phat<br />
|''Ahirbudhanya Saṃhitā''<br />
|-<br />
!Jayākhya Mulamantra<br />
|Mula-mantra<br />
|<br />
|Om Kśim Kśim Namaḥ<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Jayākhya Murtimantra<br />
|Murti-mantra<br />
|Prana-pratishtha-mantra<br />
|Nārāyanāya Viśvātmane Hrim Swāhā<br />
|''Jayākhya Saṃhitā''<br />
|-<br />
!Aṣṭādaśākṣara<br>(Gopāl)<br />
|Mula-mantra<br />
|<br />
|Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā<br />
|''Gopāl Tāpani Upaniṣad''<br />
|-<br />
!Jitantā<br />
|Vyāpak-mantra<br />
|<br />
|Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja<br />
|''Mahābhārata''<ref>''Mahābhārata'' "Śanti Parvan" 323.39-40</ref><br />
|-<br />
!Mahāmantra<br />
|Nāma-mantra<br />
|<br />
|Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare<br>Hare Rām, Hare Rām, Rām Rām, Hare Hare<br />
|''Kali Santaran Upaniṣad''<br />
|-<br />
!Viśakhāyup<br />
|Nāma-mantra<br />
|<br />
|Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ<br />
|''Sāttvat Saṃhitā''<br />
|-<br />
!Devdev<br />
|Nāma-mantra<br />
|<br />
|Om Devdevāya Namaḥ<br />
|''Varāha Purāna''<br />
|-<br />
|}<br />
The ''Ishvar Saṃhitā'' specifically names the "Ashtakśara" the best Vaiśnava mantra.<br />
{{Cquote|Among all the mantras of Viṣṇu, there are three vyāpak mantras.<br><br />
The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva;<br><br />
then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu.<br><br />
…Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.|4=Ishvar Saṃhitā 23.52–53, 23.56}}<br />
With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.<br />
<br />
Apart from Śāntā Srinivasan, a [[Tirumala-Tirupati|Tirumala Tirupati Devasthanams publication]][https://www.tirumala.org/TTDs_Publications.aspx] of [[Vaiśnava#Pānchrātra Āgama|Pānchrātra Āgama]] also states among the 250+ mantras, these 5 are called vyāpak-mantras.<br />
"''The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.''”<br>- ''Dīkṣā (Initiation) in Pāñcarātra''<ref>''Dīkṣā (Initiation) in Pāñcarātra'', "Chapter I", p. 52 By Śāntā Srinivasan;<br>Citing ''Jāyakhya Saṃhitā'' 19.8–12</ref> By Śāntā Srinivasan<br />
{{Cquote|O son of Kunti, I am the taste in water, and the radiance of the sun and the moon.<br<br />
>I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.|4=Bhagvad Gita 7.8}}<br />
Om is not surprisingly used extensively in Vaiśnava stotras but the ''Bhagvad Gita'' 8.13 calls 'Om' as "''ekākṣharaṁ brahma''", and Gita 10.25 as "''ekam akṣaram''". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.<br />
<br />
;Most Important Consecrated Pujas<br />
#Satyanarayan [[Puja]]<br />
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]<br />
<br />
=== Rāgānugā or Premā Bhakti ===<br />
The highest form of devotion is that which transcends all the three ''gunas''. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or ''preman''—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization. <br />
<br />
This ''preman'' surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is [[bhāva]]. When one attains it, one remains speechless while thinking of Satchidā[[nanda]]. The feeling of an ordinary man can go only that far. When [[bhāva]] ripens, it becomes [[mahābhāva]]. Prema is the last’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),502–3.</ref>. When love towards God is intensified, a sweet relationship is established between God and the devotee. This ''rāgātmikā'' or ''rāgānugā bhakti'' manifests in five different attitudes (''bhāvas''): ''śānta'' (calm), ''dāsya'' (serviceful), ''sakhya'' (friendly), ''vātsalya'' (parental), and ''madhura'' (amorous). Several sentiments go to make each attitude, and each ''[[bhāva]]'' subsumes the sentiments inherent in the preceding attitude. For instance, in ''śānta bhāva'' the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes ''sneha'' (affection), ''pranaya'' (friendship), ''māna'' (pique), and ''[[rāga]]'' (attachment). A servant enjoys both the wealth (''[[aiśvarya]]'') and sweet affection (''mādhurya'') of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (''sakhā''). This type of love includes ''[[anurāga]]'' (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (''vātsalya'') for the beloved. All the qualities inherent in friendly love are further intensified and awareness of ''[[aiśvarya]]'' is dispelled; only ''mādhurya'' prevails. Up to this stage of parental love, the bhakti is relational (''sambandhātmikā''). When the last vestige of remoteness of the Deity vanishes from the [[mind]] of the devotee, two more mental states become manifest: ''[[bhāva]]'' (intoxication) and ''[[mahābhāva]]'' (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (''kāmātmikā''), which is considered the highest form of contemplation in the Vaiśnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (''mādhurya'') of the Lord. This is the culmination of ''preman'', the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is ''mahābhāva''. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the ''sāttvika vikāras'' (unaffected emotions), which are recognized to be eight in number: ''sveda'' (perspiration), ''stambha'' (stupor), ''romāñca'' (horripilation), ''[[svara]]-bhanga'' (broken voice), ''vaivarnya'' (pallor), ''aśru'' (tears), ''vepathu'' (tremor), and ''[[pralaya]]'' (loss of [[consciousness]]). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ <ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002),255.</ref>.<br />
<br />
==Scriptures==<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''<br />
Vaiśnavas typically reference the Vedic suktams as the first compiled scriptural basis for Vaiśnavam. ''Vaiśnava Āgama'' is an umbrella term for the entire Vaiśnava corpus. The [[Alvars]] of southern India had also referred to it as the ''Vaiśnava Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''[[Ekāyana]] Veda'' which has been synonymously been called ''[[Mulaveda]]'' ("''The Root Veda''.") ''Ekāyana Veda'' has been a term used by both the Vaikhānas and Pānchrātra sampradays. ''Ekāyana Veda'' was also briefly mentioned in the ''Chandogya Upanishad'' but without much description. Apart from the ''Bhagvad Gita'', which is considered the literal 'word of God' or ''Brahmshabd'', the Mukhya Upanishads (primarily the Vaiśnava ones) and ''Brahm Sutras'' are usually given precedence over other text, thus constituting the Prasthanatrayi ("''Three Sources''.")<br />
<br />
===Vedic Support For Vaiśnava Doctrine===<br />
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:<br />
<br />
#[[Purusha suktham|The "Purush Sukta"]] (''Rig Veda'')<br />
#[[Narayana suktham|The "Narayan Sukta"]] (''Taittiriya Saṃhitā'')<br />
#[[Nila Suktham|The "Nila Sukta"]] (''Taittiriya Saṃhitā'')<br />
#The "Sri Sukta" (''Rig Veda'')<br />
#The "Bhu Sukta" (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]<br />
<br />
The "Purush Sukta" is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Saṃhitā’s'' "Narayan Sukta" (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.<br />
<br />
Brahm as Narayan or Krishna do not occur in the ''Rig Veda'' but there are a few hymns dedicated solely to Vishnu[https://www.sacred-texts.com/hin/rigveda/rv01154.htm][https://www.sacred-texts.com/hin/rigveda/rv07099.htm][https://www.sacred-texts.com/hin/rigveda/rv07100.htm], 2 dedicated to both Vishnu and Indra[https://www.sacred-texts.com/hin/rigveda/rv01155.htm][https://www.sacred-texts.com/hin/rigveda/rv06069.htm], and others wherein he is mentioned together with various deities.<br />
<br />
;The "Purush Sukta"<br><br />
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayan''", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (''Purush-sacrifice''.)[https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-sanskrit/d/doc1057560.html] This scripture does also mention the Sātvat clan to which Krishna belonged.<br />
<br />
=== Vaiśnava Āgama Shastra ===<br />
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]<br />
The Āgamas are the secondary scriptures, derived from the [[Veda]]. Although they have many divisions, the primary Āgamas are five in number: [[Saura]], [[Śākta]], Gānapatya, Vaiśnava, and Shaiv or Pāśupatya. The Vaiśnava [[Āgama]] shastra or corpus has two main subdivisions: the [[Vaikhānasa Āgama]] and the Pānchrātra [[Āgama]]. As all these Āgamas are said to have been derived from the [[Veda]], they are also called Śrauta Āgamas. God Almighty, according to Vaiśnavism is determined based on shad-gunyavigraham devam (6 qualities of godliness.) <br />
<br />
The Vaiśnava tradition is primarily a tradition of [[bhakti]], or devotion to God. Nārada defines [[bhakti]] as being of the nature of intense love for God: ''Sā tvasmin parama premarūpā''.<ref>''Nārada Bhakti Sutra'', 2.</ref> The sage Śāndilya defines it as supreme attachment to God: ''sā parānuraktir-īśvare''.<ref>''Śāndilya [[Bhakti]] Sutra'', 2.</ref> Two types of bhakti have been described by the teachers of bhakti: ''vaidhī'' and ''rāgānugā''. ''Vaidhī bhakti'' involves [[worship]] and other rituals as instructed by the scriptures, whereas in ''rāgānugā bhakti'', intense love for God is fundamental, and rituals and [[worship]] become secondary. The [[Vaikhānasa Āgama]] deals primarily with ''vaidhī bhakti'', while Pānchrātra Āgama teaches both ''vaidhī'' and ''rāgānugā bhakti''.<br />
<br />
====Pānchrātra Āgama====<br />
The very word "''Śāstrāvatāraṇ''"[https://www.wisdomlib.org/definition/shastravatarana] is used in the ''Mahabharata'' to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the [[Ekayana]] recession of the Shukla ''Yajur Veda''. The complete spiritual wisdom any human should have is said to be the word of God or ''Ekāyana Veda'' which has been synonymously been called ''Mulaveda'' ("''The Root Veda''"), ''Pānchrātra'', ''Sātvat'', ''Tantra'', and ''Āgama''. Just before listing 108 shastras, ''[[Padma]] Saṃhitā'' narrator Samvarta declares, "''Narayan himself is the proclaimer of all the [[tantras]].''" ''Ekayana Veda'' was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and [[Kapila|Kapil]]. Later sages such as [[Atri]], Angirasa , [[Pulastya]], Pulaha, Kratu, Vasista, and Svayambhuva learnt the ''Ekayana Veda'' from Narayan too.<br />
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Pārmeshvar Saṃhitā 1.32c-33b}}<br><br />
It is said that from this ''Ekāyana Veda'' from which other scriptures, Vaiśnava and certain non-Vaiśnava ones, emerged. They are of 3 munibhashita shastra (scriptures compiled by human sages) classes—Sattvik (shastras composed by Narayan himself or ones whom he instructed), Rajas (shastras by persons influenced by Narayan but also ideas from other seers), and Tamas (shastras written by seers with no direct guidance from Narayan or persons that do.)<br />
<br />
;Initial reliance on established scriptures<br />
{{Cquote|Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.|4=Mahabharata "Mokshadharma Parva", Chapter 336/337}}<br />
<br />
The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagvad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.<br />
<br />
;Eventual specialty compositions<br />
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.<br />
<br />
The ''Pārmeshvar Saṃhitā'', the ''Īśvar Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Saṃhitā'', ''Paushkar Saṃhitā'', and ''Sattvat Saṃhitā''. ''Pārmeshvar Saṃhitā'' seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.<ref>[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content "Textual Traditions and Religious Identities in the <br />
Pāñcarātra"] By Robert Leach</ref><br />
<br />
Then ''Ahirbudhnya Saṃhitā'' mentions that 12 other Pānchrātrik samhitas were also authoritative.<br />
<br />
Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.<br />
<br />
Yamuna's ''Agamprāmānya'' declared that all the Pānchrātrik texts are divine revelations because they derived from the Ekāyana branch of the "Shukla" ''Yajur Veda''. Later, Vedanta Deshika in his ''Nikshepa Raksha'' defended their Vedic nature and claimed they were "''nigama-samgraha''" ("''Vedas' compendium''".)<br />
<br />
{| class="wikitable sortable"<br />
|- <br />
! Classification<br />
! Text<br />
|-<br />
!Chief Scriptural Source<br />
|''Ekāyana Veda'' (''Bhagvad Gita'' is a part of it)<br />
|-<br />
!Satvik<br />
|Four Vedas, ''Ahirbudhnya Saṃhitā'', ''[[Aniruddh]] Saṃhitā'', ''Sanat Kumār Samahita'', ''Nārada Pānchrātra'', ''Hamsa Gita''<br />
|-<br />
!Rajasik<br />
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''<br />
|-<br />
!Tamasik<br />
|<br />
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''<br />
<br><br><br />
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Saṃhitā''<br />
<br><br><br />
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''<br />
<br><br><br />
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''<br />
<br><br><br />
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''<br />
<br><br><br />
'''Other shastras:''' ''Bharadwaj Saṃhitā'', ''Ishvar Saṃhitā'', ''Laksmi Tantra'', ''Marichi Saṃhitā'', ''Narayan Saṃhitā'', ''Padma Saṃhitā'', ''Pānchrātra Raksha'', ''Pānchrātra Saṃhitāusu Jnanapada Samikshanam'', ''Parama Saṃhitā'', ''Parasara Saṃhitā'', ''Pārmeshvar Saṃhitā'', ''Paushkar Saṃhitā'', ''Sātvat Saṃhitā'', ''Sātvat Tantra'', ''Śāndilya Saṃhitā Bhakti Kanda'', ''Sripurushottama Saṃhitā'', ''Vishnu Saṃhitā'', ''Vishwamitra Saṃhitā''<br />
|-<br />
|}<br />
<br />
;Detailed version of scriptures<br />
{| class="wikitable sortable"<br />
|- <br />
! Scripture<br />
! Class<br />
! Chief Subject<br />
! Main deity of worship<br />
! Chapters<br />
! Vyuhas<br />
! Composer<br />
|-<br />
!''Ahirbudhnya Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|60<br />
|<br />
|<br />
|-<br />
!''Agastya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Rama<br />
|<br />
|<br />
|<br />
|-<br />
!''Ananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Anantākhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Aniruddh Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|34<br />
|<br />
|<br />
|-<br />
!''Aupagāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bālapaushkar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgvat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhagvatottara Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Bharadwaj Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Bhāgava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Brahmā Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhad-Brahmā Saṃhitā''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Brhaspati Mahātantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Bodhāyana Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|- <br />
!''Chitrakalpa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrashikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Chitrasikhandi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Dūrvāsā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautamiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Gajendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Garga Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gautam Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Govind Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Gopal Tantra''<br>(''Gopalottara Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Hamsa-Pārmeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayagriva Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Hayasirsa Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|144<br />
|<br />
|<br />
|-<br />
!''Hiranyagarbha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|24<br />
|<br />
|<br />
|-<br />
!''Ishvar Saṃhitā Nṛsiṃhakalpa''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''[[Jayākhya Samhitā|Jayakhya Saṃhitā]]''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|33<br />
|<br />
|<br />
|-<br />
!''Jayottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānāmṛtasāra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Jñānārṇava Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kanva Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapil Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kapilnjal Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Kashyap Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|12<br />
|<br />
|<br />
|-<br />
!''Kashyapottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khagendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Khageshvar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Krishna Yamala''<br>(''Sri Krishna Yamala Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Narayan Saṃhitā''<br />
|Tantra<br />
|<br />
|Lakshmi and Vishnu<br />
|<br />
|<br />
|<br />
|-<br />
!''Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahā-Sanatkumār Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|40<br />
|<br />
|<br />
|-<br />
!''Mahākāl Pānchrātram''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mahālakshmi Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māheshvar Tantra''<br />
|Tantra<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Mankan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Markandeya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Māyāvaibhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nalakubar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Pānchrātra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārada Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nāradiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārāyan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Nārsimhapādma Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Padmanābha Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pādma Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Padmodbhav Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Panchprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Param Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|31<br />
|<br />
|<br />
|-<br />
!''Parampurusa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Pārmeshvar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|15<br />
|<br />
|<br />
|-<br />
!''Pārmeshṭhya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Parāshar Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|8<br />
|<br />
|<br />
|-<br />
!''Parāsharya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
<br />
|<br />
|<br />
|-<br />
!''Parāshar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Prakash Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Paushkar Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Pradyumna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Prahlād Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purāṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purṇa Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Purushottam Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|43<br />
|<br />
|<br />
|-<br />
!''Radha Tantra''<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Rasarnava Tantra''<br>(''Sri Ras Tantra'')<br />
|Tantra<br />
|<br />
|Radha and Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāṃvart Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanat Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sananda Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sanatkumar Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Samkarshan Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sāttvat Saṃhitā''<br />
|Primary Āgama<br>(1 of 3 Ratnatraya texts)<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sārasamuccaya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātvat Tantra''<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Sātyaki Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Saubhagya-Lakshmi Tantra''<br />
|Tantra<br />
|<br />
|Lakshmi<br />
|<br />
|<br />
|<br />
|-<br />
!''Shāṇḍilya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shaunakiya Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shesh Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprambhana Saṃhitā''<br>(''Shuka Saṃhitā'')<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Shukaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srī Shāstra''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīdhara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīkālaparā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sri Kālottara Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Srīman Nārāyaṇ Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sriprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Suparṇaprashna Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Sudarshan Saṃhitā''<br />
|Secondary Āgama<br />
|<br />
|<br />
|41<br />
|<br />
|<br />
|-<br />
!''Tantratilak Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Trayashatottar Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Uddhav Saṃhitā''<br>(''Uddhava Tantra'')<br />
|Tantra<br />
|<br />
|Krishna<br />
|<br />
|<br />
|<br />
|-<br />
!''Upendra Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Umā Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaibhavik Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaihāyasī Saṃhitā''<br />
|Tertiary Āgama<br />
|<br />
|<br />
|<br />
|<br />
|<br />
|-<br />
!''Vaivaswat Tantra''<br />
|Tantra<br />
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|Krishna<br />
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!''Vālmiki Saṃhitā''<br />
|Tertiary Āgama<br />
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|Rama and Sita<br />
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!''Vāman Saṃhitā''<br />
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!''Varāha Saṃhitā''<br />
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!''Vasishtha Saṃhitā''<br />
|Tertiary Āgama<br />
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|Rama<br />
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!''Vāsudev Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vāyu Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vihagendra Saṃhitā''<br />
|Secondary Āgama<br />
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|24<br />
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!''Vihāgeshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Saṃhitā''<br />
|Secondary Āgama<br />
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!''Vishnu-Mandir Saṃhitā''<br />
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!''Vishnu-Rahasya Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Siddhānt Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu-Tattva Saṃhitā''<br />
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|39<br />
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!''Vishnu-Tilak Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishnu Tantra''<br />
|Tantra<br />
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!''Vishwa Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishwaksena Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishwamitra Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vishveshvar Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vrddha-Pādma Saṃhitā''<br />
|Tertiary Āgama<br />
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!''Vyās Saṃhitā''<br />
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<br />
==Theology==<br />
===Nature of Narayan===<br />
[[Image:Trinity.jpg|thumb|250px|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]<br />
Regardless of the [[sampraday]] or sect, Hari Narayan or Satya Narayan is the Lord Supreme. Most sects associate Vishnu himself as Narayan, and others focus on Krishna as Narayan. Most followers of both traditions accept both Vishnu and Krishna as forms of Narayan.<br />
<br />
The [[theology]] of the Gita is followed closest by the Pānchrātrik sect. In the Gita, Krishna says that all souls are his eternal distinct fragments.<ref>"''The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.''"<br>- [https://vedabase.io/en/library/bg/15/7/ ''Bhagvad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)<br />
<br />
Hari Narayan has 2 energies—Yogamaya (pure consciousness) and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy ([[Dayā|daya]]) of Hari and having sincere devotion hand-in-hand with [[Sadachara|ethical behaviour]], the devotee attains at least some krupa ([[Sangrahan & Kripa|grace]]).<br />
[[Image:Vishakhayup.jpg|thumb|250px|What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)]]<br />
While the "Skambha Sukta" of the ''[[Atharva Veda]]'' isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is chit (pure consciousness.) "Skambha Sukta" declares, "''The worlds are established in [[Skambha]].''"<ref>''Atharva Veda'' 10.7-10.8</ref> It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.<br />
<br />
The ''[[Yogavāsistha|Yoga Vasishtha]]'' (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "''advitiyāch chitistambhād''".<ref>''Yoga Vasishtha'' 6.168.40-45</ref> The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "''The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here.''" This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar<ref>''Yoga Vasishtha'' 3.10.7</ref> (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "''differentiated form''".<ref>''Yoga Vasishtha'' 3.2.26</ref><br />
<br />
Pānchrātra's [[Vaiśnava#Understanding vyuhas|"Vishākhāyup Mantra"]] of the ''Sāttvata Saṃhitā'' too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.<br />
<br />
'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, ''Mayamata'') and devotional (i.e. ''[[Vishnudharmottara-Purana|Vishnudharmottara Purana]]'') texts.<br />
<br />
=== Pānchrātra ===<br />
[[Image:Panchratra.jpg|thumb|250px|[[Trimurti|Brahm represented in Its 3 aspects]] of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]<br />
[[image:Chaturvyuya.jpg|thumb|250px|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]<br />
[[image:Panchvir.jpg|thumb|250px|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]<br />
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''<br />
The Pānchrātra Āgama prescribes a [[theology]] wherein Hari Narayan is fivefold, Para (Hari Narayan Himself), Vyuha (Aparabrahm), Vibhabha (Earthly avatars), [[Antaryāmin]] (indwelling deity) and [[Arcā]] (consecrated icon), and can be worshipped as such. The official stance is that Krishna is the incarnation of Hari Narayan.<ref>“''The eternal Narayan, assuming the form of Vāsudeva (son of Vasudeva), descended into the Yadus to relieve the earth’s burden''”; ''Harivamsa Purana'' chapters 1–2 and 47 </ref><br />
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Hari Narayan is the one above all, and the Earthly avatar (vaibhava) Krishna is His incarnation, and both are distinct from Vishnu (he was a bhakt of Narayan, but not an avatar.) <br />
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The religion or sect of Hari Narayan is called Vaiśnava Dharm or Vaiśnavism because Vishnu was notably the most well-known of Adityas to promulgate the sect. ''Bhagvad Gita'' refers to Krishna as “Vishnu” metaphorically because he, like Vishnu, promulgated the religion. Krishna is definitely acknowledged as Hari Narayan's [vibhava] avatar. Vishnu is worshipped because he was a holy person but he is not usually believed to be an incarnation. The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.17</ref> states Krishna is "''Hari Svayam''" ("''Hari Himself".)<br />
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The Vrishnis, a section of Yadavs that Krishna was of, acknowledged Krishna as Hari Narayan; “''The Vrishnis, led by Vasudeva [Krishna’s father], worshipped Vāsudeva [Krishna] as the Supreme Brahm, knowing him to be Narayan descended in their clan.''”<ref>''Bhāgvat Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref><br />
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Ekantika Dharm refers to Vāsudeva as well, but according to the ''Nārada Pānchrātra'', there were 2 kinds of Ekantins - pure (''Vāsudevaikayajina'' or "''worshiping only Vāsudeva''") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the ''Mahabharata'' states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and [[Pradyumna]]), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.<br />
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Pānchrātrik Vaisnavism and the Nārāyanīya section in the “Shanti Parva” of the [[Mahabharata]] have great similarity. The primary aim of the sect is ''[[prapatti]]'' or ''śaranāgati'' (self-surrender), and the path is therefore called ''Ekāntika'' (''with but one aim''.) According to Pānchrātriks, ''śaranāgati'' or total resignation is the main method of contemplation. The sect follows both ''vaidhī'' and ''rāgānugā'' bhakti.<br />
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====Foundation====<br />
{{Cquote|This ''Ekāyana Veda'', received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.|4=Pārmeshvar Saṃhitā 1.56<ref>''Pārmeshvar Saṃhitā'' <br><br />
1.53: <br><br />
"''But the dharma that is wholly supreme, than which there is none greater, is exclusively devoted to Vāsudeva, excluding other deities.''" <br><br />
1.56: <br><br />
"''This ''Ekāyana Veda'', received directly from manifest Saṃkarṣaṇ, is renowned as the Sātvat-Vidhi.''" <br><br />
1.57: <br><br />
"''It is difficult to understand and difficult to practice; it is followed by the enlightened. There is no other path to liberation.''" <br><br />
1.74–78: <br><br />
"''Thus the original/root dharma is practiced … This is called the Prakṛti-dharma, whose sole object is Vāsudeva.<br><br />
This is the great root of the great tree of the Veda; the Ṛg [and the others] are its trunk/branches…''"</ref>}}<br />
The term Pānchrātra can be traced to the Pānchrātra Sattra (a yajna spread over five nights) conducted by Narayan to become supreme over all beings, and is described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1;<br>P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Saṃhitā''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pānchrātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)<br />
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''Ahirbudhnya Saṃhitā'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Saṃhitā'' 11.17ab</ref> It also claims that the dharma arose from the will of Vishnu ("''Viṣṇoḥ saṃkalpajāt''".)[https://era.ed.ac.uk/server/api/core/bitstreams/c9ee9013-b03f-41c5-b3dc-0fcea9ed0324/content]<br />
<br />
#''[[Ahirbudhnya Saṃhitā]]'': Hari Narayan himself composed the Pānchrātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja|as consecrated images]].)<br />
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and [[yoga]] or meditation.<br />
#''Ishvar Saṃhitā''<ref> ''Ishvar Saṃhitā'' XXI: 519, 532-533a </ref>: Vishnu taught this doctrine in five nights and five days to 5 rishis who were incarnations of his 5 weapons; 1) [[Śāṇḍilya]] ([[chakra]]), 2) Aupagayana (samkha), 3) Maunjyayana (gada), 4) Kaushika, 5) Bharadwaj.<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.<br />
#''Markandeya Saṃhitā'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.<br />
#''Nārada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)<br />
#''Nārada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.<br />
#''Nārada Saṃhitā'': The [[karmendriyas]] and jnananendriyas are each 5 in number.<br />
#''Paushkar Saṃhitā'': Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ''ratra'' also means jnana (which is of five types, so is called ''artha panchkam''.)<br />
#''Vihagendra Saṃhitā'': Vishnu taught this doctrine in five nights and five days to [[Ananta]], Garuda, Vishwaksena, Brahmā, and [[Rudra]].<ref> P. 26 ''Vāstu-śilpa-kosha Part 1'' By Saligrama Krishna Ramachandra Rao </ref><br />
#''Vishwamitra Saṃhitā'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.<br />
<br />
Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Saṃhitā''] and that Sanak was taught it by Vishnu himself.<ref> P. 129 ''Pancaratra Samhitas and Early Vaisnava Theology: With a Translation and Critical Notes from the Chapters on Theology in the Ahirbudhnya Saṃhitā'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Saṃhitā'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.<br />
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Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayan Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhāgvat Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.<br />
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====Worship of Narayan before Krishna====<br />
Prior to the birth of Krishna Vāsudeva, the son of Devaki and Vāsudeva, people worshipped Hari Narayan as the heavenly God of all. Not only were Vishnu and Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.<br />
<br />
The ''Mahabharata'', ''Harivamsha'', and ''Bhāgvat Purana'' affirm the faith of Yadavas to Hari. In Adi Parva (Sambhavavatara/Vansavatarana section), the text notes that the supreme eternal deity, Narayan, took birth in the lineage of Vrishnis (Yadava clan) for the establishment of righteousness.<br />
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''Parama Saṃhitā'' explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.<br />
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''Garga Saṃhitā'' is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)<br />
<br />
''Bhakti-rasamrta-sindhu'' states that Sātvats are a group of devotees who specifically refer to the divine as "''Bhagavant''", highlighting their devotional perspective.[https://www.wisdomlib.org/hinduism/book/sri-bhakti-rasamrta-sindhu/d/doc219139.html]<br />
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''Chaitanya Bhāgvat'' also mentions "''Sātvatam''" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]<br />
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====Understanding vyuhas====<br />
[[Image:Vyuha 1.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
[[Image:Vyuha 2.jpg|thumb|250px|right|The process of srishti by vyuhas]]<br />
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''<br />
Basically the Vāsudeva vyuha is Aparabrahm, the consciousness of Narayan in the universe, while the other 3 vyuhas are abstract attributes in the process of tattva-parinama (elemental manifestation) that have been personified. (The other 3 vyuhas are not persons or sentient in any way.) The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is sarvajna (''omniscient''), samjnana (''knower'') or kshetrajna (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahamkar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.<br />
<br />
Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe.<br />
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagvad Gita 7.4}}<br />
<br />
Think of Aparabrahm as Mula Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.<br />
<br />
The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)<br />
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Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Saṃhitā'' are in conformity to class the vyuhas with corresponding material attributes.<br />
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The prayer highlighting Hari Narayan as the expander through his vyuhas is known as the "Vishākhāyup Mantra", featured first in ''Sāttvata Saṃhitā'' chapter "Suṣuptivyūha-mantroddhāra". The formula is "''Oṃ parāya tejorūpāya parānapekṣāya parānapekṣitāya namaḥ''".<ref>The formula is “''Oṃ. Salutation to the Supreme One who is of the nature of pure brilliance (tejas), who is independent of all others, and who is not dependent upon anything.''”</ref> The word 'Vishākhāyup' evokes a pillar (tree) growing branches. This word could not be more precise to describe Hari Narayan. There are forests known as 'clonal colonies' wherein all of the trees are actually 1 tree or organism underneath the surface, like the Great Banyan Tree of India[https://www.worldatlas.com/forests/the-trees-that-can-clone-themselves-into-a-forest.html]. That is exactly what what is happening in the vyuhas. This clonal colony forest is also a parallel in physical nature of what happens in spiritual nature—individual souls in the state of Moksh have their own consciousness while also being a part of the singular consciousness of Hari Narayan. This doctrine is Dwaitadvaita.<br />
<br />
;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br><br />
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.<br />
<br />
This stage is also called 'samyavastha' and 'swabhavika'.<br />
<br />
;Stage 2—Superimposition (Para-Prakriti arises)<br><br />
In this phase, which is called 'adhyasa', 'alinga', or prajna, the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[bandhan]].)<br />
<br />
Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).<br />
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings,<br><br />
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagvad Gita 15.7}}<br />
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Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.<br />
<br />
The vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. So although nothing has actually manifested yet from the avyakta being disturbed, obscuration ('avarana shakti') has already separated the jiva from pure consciousness that was nirguna (shuddh sattva.) ''Sankhya Karika'' by Isvar Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atma. This results in the jiva becoming malina-sattva (defiled kind of sattva.)<br />
<br />
The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.<br />
{{Cquote|O best of beings, that sattva which is with eighteen attributes is the Para-Prakriti (Samkarshan), according to Me. With its yoga (aishvarya), it supports the entire firmament and Earth.<br><br />
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}<br />
<br />
Like how in the ''Rig Veda'', through tapas, both Rta and Satya are created, this verse is giving the mechanics behind it. In fact, ''Vishnu Purana'' addresses the Rta aspect by identifying Samkarshan as the saṃkalpa-vaśāt (''cosmic intention'') of Narayan.<br />
<br />
Jivas in this stage are in karana-sharira (''causal body''), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)<br />
<br />
Samkarshan is such an important stage that a spin-off theory was introduced in the ''Sāttvat Saṃhitā'' wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. ''Sātvat Tantra'', ''Brahmā Saṃhitā''<ref>"''These verses explain that Mahā-Vishnu lies in the Causal Ocean. When He glances at Prakriti (material nature), His glance acts as the transmitting agent of the unlimited individual jivas into the material world.''"<br>- ''Brahmā Saṃhitā'' (Chapter 5) Text 10–13</ref>, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) ''Caitanya-caritāmṛta'' "Ādi-Lila" 5.55 even declares "''In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu].''" A translation of the ''Caitanya-caritāmṛta'' "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[https://vedabase.io/en/library/cc/madhya/20/268/]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "''gazes''" through the Karanodaka (AKA 'Viraja River') at Mahamaya<ref>"''The material energy, maya never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.''"<br>- ''Caitanya-caritāmṛta'' Ādi-Lila 5.51 </ref>, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "''fills universe with cosmic water''", meaning he fills the universe with Karanodaka (jivas.)<br />
<br />
;Stage 3—Differentiation (Apara-Prakriti arises)<br><br />
In this phase, which is the beginning of srishti ([[cosmology]]), which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes mahat-tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''. The ''Jaiminīya-Saṃhitā'' of the ''Brahmāṇḍa Purāṇa'' and Śrīdhara Svāmī's commentary of the ''Bhāgvat Purāṇa'' assign both buddhi and manas to Pradyumna.<br />
<br />
Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)<br />
{{Cquote|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.|4=Bhagvad Gita 3.42}}<br />
<br />
The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvat Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)<br />
<br />
{{Cquote|The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.|4=Mahabharata ("Shanti Parva") 12.326.36-37}}<br />
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.<br />
<br />
The avastha stage is swapna (dreaming), because ego is not present but a sense of identity tends to be present in dreams. The stage is also called 'taijasa' (''luminous''.)<br />
<br />
What's fascinating is that the "Nasadiya Sukta" of the ''Rig Veda'' mentions not only the trinity of Parabrahm ("''Tad Ekam''"), Aparabrahm ("''Sato''"), and Antaryami ("''Bandhum-Asati''"), but goes on to naming kama (desire) arose as the "''Manaso Reta Prathamam''" ("''First Mind-Born Seed''".) Only vyuha Pradyuma is matched with the attribute kama. The concept of this desire is 'sisriksha'. Interestingly, the kama also relates to the aishvarya, the associated guna of Pradyumna—lordship is mastery, in this case over the universe.<br />
<br />
;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br><br />
In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), is produced.<br />
<br />
The vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva). Specific Panchratrik shastras ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.<br />
<br />
{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.]<br><br />
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh.<br><br />
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}<br />
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.<br />
<br />
The avastha stage is jagrat (waking), because ego is fully active when a person is awake. The stage is also called 'vishwa' (''universe'') because the person is active within the physical reality.<br />
<br />
;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br><br />
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.<br />
<br />
Jivas are finally embodied fully in sharira (''body''.)<br />
<br />
;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br><br />
In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.<br />
<br />
Samkarshan is associated with this. Why?:<br />
{{Cquote|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained.|4=Bhagvad Gita 7.5}}<br />
<br />
So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.<br />
<br />
;Summary<br />
{| class="wikitable sortable"<br />
|- <br />
! Panchvidh<br>Murti<br />
! Common<br>Pānchrātrik<br>Scriptural<br>Names<br />
! ''Sātvat<br>Tantra''<br>Comparability<br />
! ''Jayākhya<br>Saṃhitā''<br>Comparability<br />
! ''Bhagvad<br>Gita''<br>Comparability<br />
! "Ka Sukta"<br>(''Rig Veda'')<br>Comparability<br />
! In<br>General<br>Terms<br />
|-<br />
!Para<br />
|Narayan<br />
|Narayan<br />
|Narayan<br />
|Parabrahm<br />
|Apo<br />
|God<br />
|-<br />
!Vyuha<br />
|Vāsudeva<br />
|Karanodakasayi Vishnu<br />
|Achyut<br />
|Aparabrahm<br>(Mahamaya)<br />
|Hiranyagarbha<br />
|The Universe<br />
|-<br />
!Vyuha<br />
|Samkarshan,<br>+<br>Pradyumna,<br>Aniruddh<br />
|Garbhodakasayi Vishnu<br />
|Satya<br />
|Aparabrahm<br>(Higher Prakriti<br>+<br>Lower Prakriti)<br />
|Prajapati<br />
|The Universe's sentience<br />
|-<br />
!Vaibhava<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
|Krishna Vāsudeva<br />
| -<br />
|God as human<br />
|-<br />
!Antaryamin<br />
|Parmatma<br />
|Kshirodakasayi Vishnu<br />
|Purush<br />
|Parmatma<br />
| -<br />
|God as spirit within creatures<br />
|-<br />
!Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
|Arca<br />
| -<br />
|Consecrated icon<br />
|}<br />
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]<br />
The above table is similar to the ''Samkhya Karika'' by Ishvar Krishna, and the ''Tattva Samasa'' and ''Samkhya Sutra'' (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.<br />
<br />
''Sātvat Tantra''-model of the 3 Vishnu Purushas aligns surprisingly well with the ''Rig Veda'''s "Ka Sukta", because Karanodakasayi Vishnu is said to lie on the ocean of creation, Garbhodakasayi Vishnu as a being within a Brahmanda ("''Brahm-egg''".) Kshirodakasayi Vishnu is the Antaryamin.<br />
<br />
''Jayākhya Saṃhitā'''s model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.<br />
<br />
;Over-analysis and subsequent complication<br />
Scholars have taken the basic vyuha model and have thought to much into it—they overanalyzed it. That resulted in further classifications that would seem either unnecessary or contrary to the Gita. For example, vyuhantaras or avatars or vyuhas is unfounded in the Gita and inconsistent with most Vaiśnava teachings. Another example is that ''Sātvat Tantra'' redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.<br />
<br />
Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Saṃhitā'' declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)<br />
<br />
====Understanding Antaryamin====<br />
Narayan is "sadā sahacara" ("''ever-accompanying''"), even within each individual soul. Vāsudeva means "''Indwelling Deity''" and it is literal right down to the soul. The soul being of Yogamaya substance ('vastutas') has Hari's essence and consciousness. The Antaryamin aspect of Narayan is "''sayujā sakhāyā''" ("''conjoined friend''".)<br />
<br />
====Vishnu's role====<br />
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]''<br><br />
[[Image:Vishnu's and Krishna's Banners.jpg|thumb|250px|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]<br />
In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhāgvat Purana''<ref>''Bhāgvat Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhāgvat Purana'' reads, “''From Narayan came the twelve Adityas…They all worship Narayan.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.<br />
<br />
Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "[[Dvadashakshara Mantra]]" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Nārada chants a hymn to Narayan: "''Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah.''" Here, the worship of Hari Narayan is in the first line, and in the second it says that ''"Vishnu unto you venerates''," and the third line declares that Hari Narayan is Parabrahm<ref> “''Narayan is the Supreme Brahm, Narayan is the Highest Truth''.”; ''Bhāgvat Purana'' 1.6.22 </ref>. Even though Nārada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhāgvat Purana'' 1.6.17 </ref><br />
<br />
;Distinction of Vishnu and Vamana<br />
Sometimes modern writers have mistakenly claimed that Vishnu and the Trivikram Vamana are the exact same person because they are identified as a child of Aditi and Kashyap. That they are different person is clear from the fact that Vishnu and people affiliated to him (i.e., Hayagriva) had slain aggressors like Hiranyaksha and Hiranyakashipu before Vamana had engaged with Bali (the son of Hiranyakashipu.) ''Bhāgvat Purana'' states that at the advice of Kashyapa, Aditi performs the payo-vrata ("''milk-vow''") and then the Lord appears, at which point the narration identifies this being as Vishnu, who then promises to be born as her son Vamana. It is possible that Vamana was a reincarnation or incarnation of Vishnu, but they were not the same person, meaning Vamana was not Vishnu of the original 12 Adityas within the Divine Council.<br />
<br />
;Why Vishnu is called Narayan<br />
Narayan is the name applied to both Parabrahm and Its followers. Even a member of the Swaminarayan sect is is called a Swaminarayan. It doesn't denote godly status for a person to be called that. Another example is that Vaiśnavam is called Sātvat Dharm, referring to the religion of the Sātvat clan of the Yadavas but anyone can be a member of this religion, and being so makes them a Sātvat [not by tribal identity but as a follower of the religion.]<br />
<br />
The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)<br />
<br />
====Sun veneration====<br />
Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.<br />
{{Cquote|The Traytrimsha Devas, and likewise the hosts of celestial beings who move in vimānas—together with Upendra (Vishnu) and even with Mahendra (Indra)—have worshipped you (Surya), and by that worship they attained siddhi, spiritual accomplishment.|4=Mahabharata 3.3.41<ref> [https://vedapath.app/en/mahabharata-gita-press/vana-parva/3/41 "Mahabharata (Gita Press) 3.3.41 - Vana Parva, Adhyaya 3, Shloka 41"] </ref> (Vana Parva, Adhyaya 3, Shloka 41)}}<br />
<br />
'Aditya' means “''Descendant of Aditya''” and not specifically ‘the sun’ but the matronymic term is used synonymously with the sun ([[Surya]].) Adityas were worshipers of Hari Narayan, whose sect entailed consecrating the sun or involving it in rituals, such as the water-offering arghya, Surya Namaskar (prostrations to Surya and naming of 12 Adityas), and particular yajnas.<br />
<br />
Further, sun-worship temples are associated with Krishna and Balarama too. The Modhera Temple in Gujarat features murtis of both. Krishna's guru, according to the ''Chandogya Upanishad'' was Ghora Angiras. The guru had declared in the Upanishad, "''Next, relating to the devas: That sun which gives heat-one should worship it as udgitha. As it rises, it sings, as it were, for the welfare of all beings; as t rises, it removes the fear of darkness.''"<ref> ''Chandogya Upanishad'' 3.1.1 </ref> There is a mantra Angiras prescribes for people on their deathbeds; "''You never decay, you never change, and you are the essence of life.''" Swami Lokeswaranand provided 2 Rig Vedic verses<ref> ''Rig Veda'' 1.50.3, ''Rig Veda'' 10.107.1 </ref> that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics.<ref> ''Chandogya Upanishad'' 1.17 </ref> ''Nalayira Divya Prabandham'' commentaries note that Ghora's lineage preserved ancient solar rites, including mantras and oblations to Surya for health, prosperity, and sin removal. The Konark Temple in Odisha is associated with Krishna’s son Samba, who helped construct it after being cured of leprosy through sun-involved consecrations. Samba performed tapasya chanting Surya mantras and offering arghya. for 12 years on the banks of the Chandrabhaga River near Konark, Odisha.<br />
<br />
In keeping with the Vaiśnava solar tradition, Nārada too in the ''Nārada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Nārada bridges the Rig Vedic solar hymns<ref> Rig Veda 1.150, Rig Veda 10.107 </ref> with Puranic implementations. The ''Bhavishya Purana'' mentions, "''The solar spiritual duties, O King, as declared by Nārada, O great ruler.''"<ref> "''Saura dharmas ca rajendra Naradokta mahipate''"</ref> This same verse is declared also in the compendiums of rituals like ''Krtyakalpataru''<ref> ''Krtyakalpataru'' 1.25 By Lakshimidhara</ref>, ''Krtyaratnakara''<ref> ''Krtyaratnakara'' P. 30 By Chandeshvara </ref>, and ''Nityachara-Pradipa''<ref> ''Nityachara-Pradipa'' 1.22</ref> with minor variations. In the ''Mahabharata''<ref> ''Mahabharata'' “Adi Parva” and “Sabha Parva”</ref>, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Nārada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("''atmaney Devarghya patraya namah''.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.<br />
<br />
====Important Venerated Persons====<br />
The Sātvat and Ahirbudhnya<ref> M. Dēvaśikhā[[maṇi]] [[Rāmānujācārya]] in pages 42-48 of his ''Ahirbudhnya Samhitā of the Pāncarātra Āgama Ed. for the Adyar Library · Volume 3'' discusses the avatars listed and who they are. </ref> saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):<br />
#Padmanabha [Aditya]<br />
#[[Dhruva]] [Ikshvaku]<br />
#Ananta [Naga]<br />
#Shaktyatman (or Shaktisha) [Chakra]<br />
#Madhusudana [Hayagriva]<br />
#Vidyadhideva [Brahmā]<br />
#Kapil [Brahmā]<br />
#Vishwarupa [Trisuras Twashta [[Bhargava]]]<br />
#Vihangama [Hamsa Brahmā]<br />
#Krodatman [Yajna Varaha]<br />
#Badavavaktra [Hayagriva]<br />
#Dharma [Brahmā]<br />
#Vagishvar [Hayagriva]<br />
#Ekarnavashayin [Aditya]<br />
#Kamatheshvar [Kurma]<br />
#[Emusha] Varaha<br />
#[[Nara]] Simha<br />
#Piyushaharan (or Amritharan) [Garuda]<br />
#Sripati [Aditya]<br />
#Kantatman [Kama]<br />
#Rahujit [Aditya]<br />
#Kalanemighna [Aditya]<br />
#Parijatahara [Kubera]<br />
#Loknath [Manu Vaivaswata Ikshvaku]<br />
#Shantatman [Narad]<br />
#Datt Atreya<br />
#Nyagrodhashayin [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Ekashringatanu [Matsya]<br />
#Vamanadeha [Aditya]<br />
#Trivikram [Aditya]<br />
#Nara [Brahmā]<br />
#Narayan (the rishi and brother of Nara) [Brahmā]<br />
#Hari (the rishi and brother of Nara) [Brahmā]<br />
#Krishna (the rishi and brother of Nara) [Brahmā]<br />
#Parshurama [Bhargava]<br />
#Rama Dhanurdhar [Raghava Ikshvaku]<br />
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
#Kalkin [Sharma]<br />
#Patalashayana [Aditya]<ref> Because this text states that this vibhava is the same as Padmanabha: P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref><br />
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Krishna Vāsudeva himself isn’t mentioned on the list above because it’s acknowledged that he’s the Earthly avatar of the heavenly Krishna (Hari Narayan.) The enumeration mentions several persons of the Aditya gotra who may be either in the direct lineage of Vishnu Aditya or just of the same gotra in general. In either case, it is likely that these Adityas across different generations were held the position that Vishnu did on the [[Devatā#Divine Council|Divine Council of the 33]]. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means ''turtle'', Krodatman was actually of the Vahara (''Boar'') gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "''iccha-rupa-[[dhara]]''" meaning "''will form flowing''." That Sudarshana is an actual human can be seen in scriptures like the and [[Bhagavata|Bhāgvat]] and Vishnudharmottara<ref> P. 197 ''THAKUR VIJAYAM:Spectrum of History, Culture and Archaeological Studies Commemoration Volume to Prof. Vijay Kumar Thakur'' By Prof. P. CHENNA REDDY </ref> Puranas, and ''Sri Kalahasti Easwara Mahima''<ref> ''Sri Kalahasti Easwara Mahima'' By Pavani Sitaramayya </ref>. A connection between 'iccha' (''will'') and Sudarshana is made in some scriptures like the Ahirbudhnya.<ref> P. 1987 ''Encyclopaedia of Gods and Goddesses: Volume 15'' By Nagendra Kr Singh </ref> Further, although the name Vishwarupa was applied to [[Soma]]<ref> Rig Veda </ref>, Prajapati<ref> [[Atharva]] Veda </ref>, Rudra<ref> Upanishad </ref> and the Supreme Brahm<ref> ''Maitrayaniya Upanishad'' </ref> the avatar in question is definitely the [[Daitya]] who was a son of Twashta Bhargava and was a great devotee of Narayan.<br />
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===Narayan's Will===<br />
The [[Rta and Spiritual Authority|Divine Will]] is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (''will''), 'Bhagvad-ājñā' (''Bhagvat's will''), 'Bhagvad-ājñāpti' (''Bhagvat's Decree'') become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has ''turned away in māyā from Bhagvad's Will''. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's ''Nitya Grantha''.<br />
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'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik ''Ahirbudhnya Saṃhitā'' wherein it's declared that Vaiśnavism itself is [[Vaiśnava #Foundation|"''Viṣṇoḥ saṃkalpajāt''"]] ("''arose from Vishnu's Will''".)<br />
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The [[Vaiśnava#Understanding vyuhas|desire to create]] is also will, known as 'sisriksha'.<br />
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==Sectarian Development==<br />
{{Cquote|Those who know the gradation of the devatas, and who understand the supremacy of Vishnu, are known as ''Ekantinā'' and masters of the knowledge of the divine hierarchy. Let those be alone called - ''Ekantins'' who know God to be one and the highest.|4=Madhavacharya}}<br />
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The theological traditions of the other Vaiśnava sects have resemblance to the one developed by Rāmānuja, albeit with noteworthy variations. Teachers like Madhva, [[Vallabha Acharya|Vallabha]], [[Nimbārka]], and others also incorporated [[Ramanuja|Rāmānuja]]’s ideas in their philosophies. <br />
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=== Brahmā Sampraday ===<br />
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]<br />
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]<br />
This sampraday traces its foundation by Brahmā (someone of that gotra.)<br />
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The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.<br />
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The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.<br />
{{Cquote|Text 17: The infallible Supreme Personality of Godhead, Vishṇu, has descended into this world by His various partial incarnations such as Lord Hamsa [the swan], Dattātreya, the four Kumārs and our own father, the mighty Ṛṣabhadeva.|4=[https://vedabase.io/en/library/sb/11/4/ Bhagvata Purana 11.4.14]}}<br />
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==== Vaikhānasa ====<br />
The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhānas or [[Brahmā]], meaning it was someone of the [[Hindu Mythology Explained#Totemism|Brahmā or Prajapati gotra]]. Vaikhānasas claim to be a surviving school of Vedic agnihotra (fire ceremonialism) called the Taittiriya school of the Krishna ''Yajur Veda''. Vaikhānasa tradition says that Vaikhānas rishi composed the ''Vaikhānasa [[Kalpasutra]]'' and taught four disciples<ref> P. 350 ''Philosophy of Pancaratras'' By S. Rangachar </ref>, Atri, [[Bhrigu]], Kashyapa, and Marichi, the procedures of samurtarchana (devotional service to Vishnu in images.) Most Vaikhānasa literature is mainly involved with ritual, prescribing the ceremonies and their rules of performance. The Vaikhānasas are primarily a community of temple priests, and their mode of [[worship]] is essentially oriented towards Vishnu. The ''Vaikhānasa Grhya Sūtras'' prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.<ref>''Vaikhānasa Grihya Sutra'', 4.10.12.</ref> To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: ''sakala'' (with form) and ''niskala'' (without form). The ''niskala'' aspect is his essence as all-pervasive Being, while his conditioned presence (the ''sakala'' aspect) gracefully responds to devotional intent and meditation. Vaikhānasa ritual theory is based on the fivefold conception of Vishnu; as Brahm, Purush, [[Satya]], Achyuta (the immutable), and Aniruddh (the irreducible aspect.)<ref> P. 158 ''General Studies History 4 Upsc'' By Krishna Reddy </ref> Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.<ref> P. 155 ''Glossary of Hinduism'' By T. Rengarajan </ref><br />
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The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:<br />
#Narayan,<br />
#Vishnu,<br />
#Bhagavān,<br />
#Purush,<br />
#Parabrahm.<br />
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[[Moksha]] is release into Vishnu’s abode, called [[Vaikuntha]]. It can be attained by the practice of [[japa]] (devoted repetition of a [[mantra]] or prayer), ''hūta'' (sacrifice), ''archanā'' (service to the image), and [[dhyana]] (meditation conforming to a yogic regimen). Four types of [[moksha]] have been described: ''[[sālokya]]'' (to live in the abode of God), ''sāmīpya'' (to live near God), ''sārūpya'' (to have a form akin to that of God), and ''[[sāyujya]]'' (being united with or merged in God). The last one is considered the ultimate [[moksha]].<br />
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Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Saṃhitā''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.<br />
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Vaikhānasa [[ascetics]] tended to live in the forest, and their diet consisted mainly of wild rice and grains.<ref> P. 505 ''Ancient India'' By V. D. Mahajan </ref><br />
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Some later Vaikhānasa treatises speak of four abodes of Vishnu: [[Āmoda]], Pramoda, Sammoda, and Vaikuntha, where Vishnu, Mahā Vishnu, Sadā Vishnu, and Nārāyan respectively preside.<br />
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==== Its Modern Madhva Tradition ====<br />
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]<br />
Madhvācharya did not accept the Advaitic concept of ''jīvanmukti'' or ''nirvāna mukti''. According to him, mukti is the attainment of Vaikuntha, the abode of Vishnu (''[[sālokya]]''), and attainment of a form similar to the Deity (''sārūpya''). Mukti or salvation is attained only by the grace of Vishnu, and even after mukti, the jiva remains the servant of the Lord. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ''ankana'' (marking the body with holy [[symbols]]), ''[[nāmakarana]]'' (naming children and other objects of love with holy names), and ''[[bhajana]]'' (service). [[Bhajana]] again is of three types: ''kāyika'' (physical), ''[[vācika]]'' (verbal), and ''mānasika'' (mental). ''Kāyika'' [[bhajana]] includes ''[[dāna]]'' (charity), ''paritrāna'' (acts of deliverance), and ''pariraksana'' (acts of protection). ''[[Vācika]]'' bhajana includes ''satyakathana'' (speaking the truth), ''hitavākya kathana'' (beneficial counsel), ''priyavākya kathana'' (sweet and gentle speech), and ''svādhyāya'' (study of scriptures). ''Mānasika'' bhajana comprises ''[[dayā]]'' (compassion), ''sprhā'' (desire for service to God), and ''[[Śraddhā|śraddhā]]'' (faith in the [[guru]] and scriptures). Through these devotional practices, mediate knowledge is gained; this helps the growth of bhakti, which in turn results in enlightenment. This leads to a very ripe devotion which, in turn, leads to liberation—eternal servitude to God.<br />
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=== Kumār Sampraday===<br />
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]<br />
This tradition traces its foundation to a Sanat Kumār (1 of 4 sons of Brahmā), Sanak, who preached it. It is recorded that Sanak was trained in spiritual knowledge by Vihangama Hamsa (usually identified as an [[avatara]] of Vishnu, he was the son of Kashyap and Daksha’s daughter Vak<ref> Because Daksha was the son of Brahmā, Hamsa is also said to be his descendant;<br>[[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Nārada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”;<br>“''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Nārada. The other famous four child 'psychic sons of Brahmā were Sanak, Sanatan, Sanandan and Sanat Kumār.''”</ref>.) As a result, this path is also referred to as Sanakandi Sampraday.<br />
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Its 2 major sects are the original Kumār Sampraday (whose tradition is traced thousands of years ago) and [[Nimbarka]] Sampradaya (whose tradition was founded by Nimbarka Acharya of the 7th century.)<br />
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The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)<br />
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==== Pānchrātra ====<br />
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.<br />
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In ''Bhagvat Purana'' 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) ''Sanāt Kumar Saṃhitā'' itself is a Pānchrātrik agam. ''Mahabharata'' claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's ''Pānchrātra Rakshā'' traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.<br />
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The Pānchrātra system claims that Hari Narayan's eternal wisdom is called ''Ekāyana'', and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the ''Chandogya Upanishad'', where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.<br />
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Mentionable is that there are agams titled, ''Hamsa-Pārmeshvar Saṃhitā'', ''Mahā-Sanatkumār Saṃhitā'', ''Sanak Saṃhitā'', ''Sanat Saṃhitā'', ''Sanatkumar Saṃhitā'', ''Sanatkumar Tantra'', and ''Sananda Saṃhitā''. The ''Mahā-Sanatkumār Saṃhitā'' is a principal Pānchrātra scripture.<br />
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==== Its Modern Nimbak Tradition ====<br />
Nimbakacharya picked up this sect and built on it some of his own doctrines, including of Radha being a form of Narayan that should be worshiped alongside Krishna. The tradition of worship Radha was popularized by the Gaudīya tradition's Prabhu Chaitanya in The Bengal during the 15th century, and its tradition produced the Hare Krishna sect, which today is the largest Vaiśnava sect.<br />
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===== Gaudīya and Bhāgvata Tradition =====<br />
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]<br />
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''Nārada Pānchrātra''. The Gaudīya Vaiśnavas are worshippers of [[Rādhā]] and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the ''Nārada Pānchrātra'', where [[Pārvati]], the divine consort of [[Shiva]], says: ‘''Tadrāse dhāranādrādhā vidvadbhih parikīrtitā''; I held you in ''rāsa'' (divine play), that is why I am known as Rādhā by those in the know.’<ref>''Nārada Pānchrātra'', 1.2.62.</ref> ''Gopīs'', the milkmaids of Vraja, are the embodiments of amorous love. The aggregate of this love of the ''gopīs'' is Rādhā, the embodiment of ''mahābhāva'', the manifestation of ''hlādinī'' (the power of divine beatitude), which is one of the components of God’s ''svarūpa [[Śakti|śakti]]'' (intrinsic powers). <br />
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This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of ''mahābhāva'', known as ''mā[[dana]]'' or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna.<ref> Rupa Gosvami, ''Ujjvala-nilamani'', ‘Sthayibhava Prakarana’, 172 et seq.</ref> The delight Rādhā derives thereby is so immensely superior to what Krishna enjoys as the object of her love and is so irresistibly tempting that Krishna cannot suppress his eagerness to taste his own charms and sweetness as Rādhā does. Accordingly, there is an aspect of Krishna in which all the attributes of the Krishna of Vrindavan as well as those of Rādhā coexist.<ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'', 1.4.109, 115–16; 2.8.239. </ref> In this aspect, Krishna, as the subject of ''mādana'', relishes his own charms and sweetness. [[Chaitanya]] Mahāprabhu (or Śri Gaurānga), is considered to be this dual form—Krishna and Rādhā embodied in one frame—by the Gaudīya Vaiśnavs. So it is their custom to worship Gaurānga and his companions before worshipping Krishna. <br />
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The highest privilege for a jiva is to serve the Lord with ''madhura [[rati]]'' (amorous attachment) and be united with him, while maintaining one’s individuality, or while maintaining an idea of separation of Purusa and [[Prakrti]] (in Vaiśnava theological terms). To attain this state one needs to practise thinking of oneself as a young ''gopī'', beautifully dressed, attending on Rādhā in her love-pastimes with Krishna, being the principal subordinate to Rūpamañjarī, the chief among Rādhā’s attendants (known as ''mañjarīs''). Similar is the mode of meditation for devotees with other ''ratis'' <ref>Krishnadas Kaviraj, ''Chaitanya Charitamrita'',2.22.91</ref>.<br />
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{{Cquote| I will build a funeral pyre of sandalwood and aloe; light it by Your own hand. When I am burned away to cinders, smear this ash upon Your limbs. …let flame be lost in flame.|4=Mirabai}}<br />
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But this is not possible for novices. So they are to prepare themselves by following the disciplines of ''vaidhī bhakti'' and ''navadhā bhakti''. Thereafter the aspirant is expected to develop the sentiments inherent in the ''śānta, dāsya, sakhya'', and ''vātsalya'' attitudes (''sneha, pranaya'', and the like). When the aspirant feels a deep attraction for and cannot bear separation from Krishna, he or she is established in ''bhāva''. When this too ripens, the aspirant is established in the attitude of a ''gopī'' (''gopī bhāva siddha''), which, in select aspirants, culminates in ''mahābhāva''. In this state, separation is removed and total union prevails; the aspirant enters into the supreme state of divine ecstasy and becomes one with the beloved enjoying the absolute ''mādhurya'' of Krishna. In this state, Krishna is looked upon as the nearest and dearest, nay—the person of the devotee is totally merged into that of Krishna, who is Narayan of [[Goloka]], the ''advaya [[jñāna]]-[[tattva]] [[vastu]]'' the unique or non-dual essence of knowledge.<br />
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]<br />
Important exponents of the Gaudīya tradition include Rūpa, Sanātana, and Jīva [[Gosvāmi]]. Among more recent traditions, [[ISKCON]], the Hare Krishna school, follows the Gaudīya tradition.The ISKCON followers emphasize keeping count on the rosary ( ''[[japa]] mālā'') while repeating the holy name, and consider the Bhagvatam, the Gita, and the ''Chaitanya Charitamrita'' their main scriptures.<br />
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======Ekasarana Tradition======<br />
Śankaradeva considers the Bhagvatam as the embodiment of Krishna, and worships it as such. His followers usually do not worship images, but otherwise follow Gaudīya theology. They follow the teachings of the Bhagvatam, which prescribes the Kali Yuga method of worshipping the Supreme Being through ''kīrtana'', identifying him with Krishna and [[Rama]] and addressing him as Mahāpurusa.<ref>Bhagvata 11.5.32–34.</ref> Thus the Purusottama of the Gita is the Mahāpurusa of the Bhagvata, and the theology of Śankaradeva is known as Mahāpurusiyā [[Dharma]]. ''Kīrtana'', the main method of worship, is also called ''nāma-[[dharma]]''. Just as the Gita enjoins giving up all duties and the practice of implicit resignation to the Lord,<ref>''Bhagvad Gita'', 18.66.</ref> Śankaradeva also lays great stress on ''eka śarana'' (surrender to the one Lord), which gives the school its other epithet eka śaraniyā. The concept of mukti is not given much importance by this sect, and it does not accept ''madhura bhāva'' or the ''Rādhā'' and ''gopī'' concepts of [[Chaitanya]] and the [[Bhāgavata-dharma|Bhāgvat]] school.<br />
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=== Rudra Sampraday ===<br />
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]<br />
This tradition was preached first by someone of the Rudra gotra called Vishnuswami. 'Shiva', besides being the name of an ancient rishi of this gotra, has also tended to be used as anyone who came after from this gotra after Shiva's lifetime.<br />
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This sampraday has 2 sects; Vishnuswami (whose tradition is traced thousands of years ago) and Pushtimarg (whose tradition was founded by [[Vallabha Acharya]] of the 15th century.)<br />
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The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)<br />
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==== Its Modern Vāllabha Tradition ====<br />
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]<br />
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''Nārada Pānchrātra'' as scripture, its primary authority is the ''Bhagvata Purana'', because this text is directly related to Krishna. For Vallabha, [[Sri Krishna]] is the [[Sat]]-cid-[[ananda]] [[Parabrahman]], also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of [[Rādhā]] as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is ''pusti jīva'', the spiritually nourished jiva. This concept of ''pusti'' is derived from the ''Bhagvatam'': ‘''posanam tadanugrahah''; ''posana'' is his grace.’<ref>Bhagvata, 2.10.4.</ref> This is why Vallabha’s system of philosophy is called Pusti Mārga. One may practice bhakti rigorously, but divine grace is nonetheless the last word and the ''summum bonum'' of life. A pusti jīva prefers to serve the Lord, even eschewing Mukti. ''Bhajanānanda'' (the joy of devotional adoration) is infinitely superior to ''[[brahmānanda]]'' (the bliss of [[Brahman]]), and this can be had through service to Krishna, the Pūrna Purusottama (the Supreme Being totally manifest). To attain this privilege, the disciplines of nine-fold bhakti mentioned earlier have been prescribed. When this bhakti matures, the devotee enters into a transcendental state in this very life and gets a spiritual body in the life beyond, in order to be perpetually engaged in the divine service of the Lord.<br />
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=== Sri Sampraday ===<br />
[[Image:Sri and Vishnu being worshiped.jpg|thumb|250px|It is unclear who the original founder of this sampraday was but it has been popular historically, nonetheless.]]<br />
It is uncertain how old this sampraday is (with adherents claiming it traces back to Vishnu and Laxmi themselves) but this tradition was made more popular by Tamil Saint Nathmuni. It was then popularized by [[Ramanuja]], who connected Vaiśnavism with other Vedic persons, including [[Indra]] and Varuna. Later in the 14th century, Bhakti Era patriarch Ramananda Swami preached Sri Sampraday in northern India after settling there. Its main doctrine is that Vishnu is God Almighty, and that Sri Lakshmi is His form that intercedes on behalf of worshipers by accepting their prayers to Vishnu (and to her as well.) It is interesting to note that the Yogamaya or spiritual energy of Vishnu in the universe (within scriptures of other Vaiśnava sects) has often been considered feminine. Today the sect also worships Vishnu's avatars too (Rama, Krishna, as well as [[Hanuman]].)<br />
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The darshan it prescribes to is [[Vishishtadvaita]].<br />
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==== Its Modern Rāmānuja Tradition ====<br />
While [[Nāthamuni]] is traditionally considered the founder of the Śri Sampradāy and Yāmuna Acharya was the first ''[[Ācārya|āchārya]]'' of this sampradāy, it was Rāmānuja who established this school on a firm footing. <br />
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]<br />
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'''Bhakti:''' According to the Śrīvaiśnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. Rāmānuja also equates bhakti with [[dhyana]] and ''upāsanā''. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. Bhakti has two stages: ''sā[[dhana]]-bhakti'' (bhakti as means, i.e. ritual devotion) and ''phala-bhakti'' or ''sādhya-bhakti'' (bhakti as fruit). ''Sā[[dhana]]-bhakti'' aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. ''Sādhya-bhakti'' is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve ''sādhya-bhakti'', one must go through a seven-fold culture (''sādhana saptaka''): <br />
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food; <br />
# ''vimoka'', control of passions like anger, jealously, and lust; <br />
# ''[[abhyāsa]]'', practice of disciplines like worship, [[japa]], chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (''śesin'') within oneself as well as in the whole universe; <br />
# ''kriya'', the five-fold works or sacrifices—to gods and goddesses through ''[[agnihotra]]'' (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (''bhūtas'') through appropriate offerings; <br />
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury); <br />
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and <br />
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.<br />
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'''[[Prapatti]]:''' By long and continued practice of these disciplines, one is established on the plane of ''vaidhī bhakti'' consisting of dhyana and ''upāsanā''. Thereafter the aspirant ascends to the plane of ''paramā bhakti'' (supreme devotion), maintaining in oneself the knowledge that one is merely a ''śesa'' (a minute part of the whole, which is the Deity) and that the Deity is the ''śesin'' (the whole). ''Paramā bhakti'' is identical with ''prapatti'' (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaiśnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘''nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah''’.<ref>Ramanujacharya, ''Brahm Sutra Sri Bhashya'', 1.1.1.</ref><br />
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=== Other Vaiśnava Traditions ===<br />
==== Early Medieval Vaiśnava Schools ====<br />
[[image:Mirabai.jpg|thumb|150px|Mirabai]] <br />
Many other Vaiśnava devotees called [[sants]] preached the doctrine of love throughout India. Several sects have preserved the traditions they founded. These include the sects of [[Nimbārka]], [[Rāmānanda]], and Samartha Rāmdās, the Vārkarīpantha (worshippers of Vitthala or Vithobā of [[Pandharpur]], including Nāmadeva, Eknāth, [[Tukārām]], and Janābai among others); and smaller sects associated with Haridās and [[Dādu]]. Jñāneśvara blended bhakti with [[Advaita]] [[Vedanta]] in ''Jnaneshvari'', his commentary on the ''Bhagvad Gita''. The other [[sants]] have stressed bhakti as the path to God realization and advocated singing the name of the Lord and chanting his praise. These [[sants]] accepted and preached the path of pure devotion (''premā bhakti''), considering God a loving parent or master rather than as the divine lover of the [[Bhāgavata-dharma|Bhāgvat]] or Gaudīya tradition. An exception was Mīrābāi; she practiced and preached ''rāgānugā bhakti'' (passionate love) towards the Lord, viewing him as lover. Kabir was the most unique worshipper in the Vaiśnava tradition because he addressed God Almighty as Hari mainly, then Narayan, then Govind, and then Vishnu, but he heavily criticized worshiping God as someone of whom we have stories (i.e., Vishnu being a brother or having any connection to any deities) and incarnations. Regardless, he promoted his Hari-worship as Vaiśnavam, and his Kabirpanth is popular.<br />
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{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;<br />
For, the one hears Hari Nam, the other but deals in evil.|4=[https://www.sacred-texts.com/skh/granth/gr40.htm Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), ''Sri Guru Granth Sahib'']}}<br />
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{{Cquote|Orthodox priest expostulated: “This is not your religion. You have made yourself a Vaiśnava and call on Vishnu, Narayan, Gobind, and Mukand. This is our religion.”<br />
<br />
Kabir replied: “On my tongue Vishnu, in my eyes Narayan, and in my heart Gobind dwells. When at the door of Yama they question me, what will you say, oh mad Mukand.”|4=Kabir Kassauti introduction}}<br />
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Kabir received spiritual knowledge in Vaiśnavam from his preceptor Ramanand, who himself worshipped only Hari. He himself is believed in one Ramanandi tradition to have been the 4th spiritual successor to Ramanuja Acharya. His sampraday is popular.<br />
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==== Sri Ramakrishna on Vaiśnava Bhakti ====<br />
According to Sri Ramakrishna, in the present-day age of [[Kaliyuga]], devotion as prescribed by Nārada is the way to God-realization. This involves intense love for God and total indifference towards everything contrary to God; and this is developed by singing the names and glories of God. Ramakrishna says that two things are essential to realize God: simplicity and yearning. It is necessary to establish a close relationship with God and impress deeply on the mind the idea that God is one’s very own. Knowing this, one must take refuge in God and develop an intense attachment for Him. He says, ‘God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attractions of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.’’<ref>''The Gospel of Sri Ramakrishna'', trans. Swami Nihilananda (Chennai,Ramakrishna Math, 2002), 83.</ref> He prescribes four aids to contemplation:<br />
# association with holy persons, <br />
# solitude, <br />
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and <br />
# prayer for genuine faith and love for God. <br />
<br>He declares that God realization is the sole aim of human life, and that a still higher aim is to love God with all one’s heart and soul but without any ulterior motive. Mukti is a secondary matter for Ramakrishna, and is inferior to bhakti. The culmination of all knowledge is the realization that the same (and one) God has become the jivas, the universe, and all its components; it is to experience God in every thing and in every being.<br />
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== Spirit of Renunciation in Vaiśnavism ==<br />
Although there are exceptions, formal renunciation is not an important component of the Vaiśnava tradition. However, some of the most reputed Sanatan ascetics were Vaiśnavas, such as ones from the Vaikhanasas and Ramanandi (were further classed into tyagis, nagas, and rasiks) sects. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called ''yukta [[vairāgya]]'' (detachment proper): ‘''Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate''; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed ''yukta [[vairāgya]]''.’<ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'', 1.2.253.</ref> This is in contrast to ''phalgu vairāgya'' (feeble detachment) ‘''Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate''; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed ''phalgu vairāgya’'' <ref>Rupa Gosvami, ''Bhakti-rasamrita-[[sindhu]]'',1.2.254</ref>. This is the spirit of renunciation of those who tread on the path of knowledge. Vaiśnava devotees generally practice ''yukta vairāgya''. Sri [[Chaitanya]] Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and [[Jīva gosvāmi|Jīva Gosvāmi]].<br />
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=== Sannyasins and Householders and their Sacraments ===<br />
The Vaiśnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (''paramparā''), maintained by the process of ''dīksā'' (initiation with a [[mantra]]). On being initiated into the sect (''[[sampradāya]]'') the disciple undertakes to abide by the values of the tradition and the community. He or she receives a [[mantra]] of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ''ista'' (Chosen Deity) of the particular ''[[sampradāya]]''. All Vaiśnava must mark their fore-head with sandalwood ''tilaka'' (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaiśnavs are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for [[japa]] (repeating the divine name), and wear a ''śikhā'' (a knotted tuf of hair on the back of the head).<br />
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== Most Important Devotees ==<br />
Certain Vaiśnava royals, such as monarchs, since ancient times have referred to themselves as Parama-Bhāgvatas (''Great [Vaiśnav] Devotees''), and the greatest in Vaiśnava history have been the following:<br />
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)<br />
#Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)<br />
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)<br />
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)<br />
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)<br />
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)<br />
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)<br />
#Parasara<br />
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)<br />
#Ambarisha<br />
#Bhishma Kaurava (worshipped Krishna, preached ethics)<br />
#Arjun Pandava (worshipped Krishna and followed his instructions)<br />
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)<br />
#Vibhishana Vishrava<br />
#Prajapati (worshipped Krishna and promulgated his worship)<br />
#Raibya (worshipped Krishna and promulgated his worship)<br />
#Kukshi (worshipped Krishna and promulgated his worship)<br />
#Barhishadas (worshipped Krishna and promulgated his worship)<br />
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)<br />
#Manu Aditya (worshipped Vishnu and promulgated his worship)<br />
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)<br />
#Daksha (worshipped Vishnu and promulgated his worship)<br />
#Shuka<br />
#Shaunaka<br />
#Dalbhyamuni<br />
#Rukhmangada<br />
#Vasishtha<br />
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)<br />
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)<br />
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)<br />
#Kabir Julaha<Br><br />
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Ramanuja, Ramanand, and Kabir were medieval figures but nonetheless crucial for renewing Vaiśnavam by preaching bhakti to the masses in northern India. The Bhakti Era was a period of mainly-Vaiśnava popularization.<br />
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==Related Articles==<br />
*[[Bhāgavata-dharma|Bhāgvat-dharm]]<br />
*[[Narayan]]<br />
*[[Krishna]]<br />
*[[Vishnu]]<br />
*[[Narayana suktham]]<br />
*[[Vithoba of Pandharpur]]<br />
<br />
==External Resources==<br />
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]<br />
*[http://www.krishna.com/ Krishna.com]<br />
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library<br />
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]<br />
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]<br />
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]<br />
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)<br />
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]<br />
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]<br />
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]<br />
;Sectarian<br />
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]<br />
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]<br />
*[https://www.baps.org/ Swamynarayan Sampraday]<br />
*[http://www.sarvadhnya.com/ Mahanubhav Panth]<br />
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]<br />
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]<br />
*[https://www.madhvacharya.com/ Sri Madhvacharya]<br />
*[https://bharatia7.wordpress.com/2023/03/25/skambha-column/ "The Skambha, That Supports the Universe at its Centre"] By Satoru Teshgaura (March 25, 2023)<br />
;Panchratra<br />
*[https://www.esamskriti.com/e/Spirituality/Philosophy/The-Pancaratra-Agamas~-A-Brief-Study-1.aspx "The Pancaratra Agamas~A Brief Study"] By Swami Harshananda (January 2003)<br />
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara<br />
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]<br />
*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]<br />
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)<br />
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)<br />
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]<br />
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]<br />
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]<br />
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]<br />
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]<br />
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005<br />
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika<br />
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==References==<br />
{{reflist}}<br />
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* Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha [[Bharata]] [https://advaitaashrama.org/pb_archive/2007/PB_2007_January.pdf January 2007 edition]. Reprinted with permission.<br />
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[[Category:Sects]]<br />
[[Category:Forms of worship]]<br />
[[Category:Vaishnavism]]</div>Himanshu Bhatt